A O *\ i rr ' ^ ' If* *_* : vi *V/' *"• \ . , , 




THE IMITATION OF CHRIST 



JHacmtilan's pocket American anb ISngitsi} Classics 

A Series of English Texts, edited for use in Elementary and 
Secondary Schools, with Critical Introductions, Notes, etc. 



i6mo 



Cloth 



25 cents each 



^ Addison's Sir Roger de Coverley. 

Andersen's Fairy Tales. 

Arabian Nights' Entertainments. 
^Arnold's Sohrab and Rustum. 

^Austen's Pride and Prejudice. 

Bacon's Essays. 
/Bible (Memorable Passages from). 
/ Blackmore's Lorna Doone. 

Browning's Shorter Poems. 

Browning, Mrs., Poems ^Selected). 

Bryant's Thanatopsis, etc. 

Bulwer's Last Days of Pompeii. 
^Bunyan's The Pilgrim's Progress. 

Burke's Speech on Conciliation. 
^Burns' Poems (Selections from). 

Byron's Childe Harold's Pilgrimage. 

Byron's Shorter Poems. 

Carlyle's Essay on Burns. 

Carlyle's Heroes and Hero Worship. 

Carroll's Alice's Adventures in Wonder- 
land (Illustrated). 

Chaucer's Prologue and Knight's Tale. 

Church's The Story of the Iliad. 

Church's The Story of the Odyssey. 
/Coleridge's The Ancient Mariner. 

Cooper's The Deerslayer. 

Cooper's The Last of the Mohicans. 

Cooper's The Spy. 

Dana's Two Years Before the Mast. 

Defoe's Robinson Crusoe. 

De Quincey's Confessions of an English 
Opium-Eater. 

De Quincey's Joan of Arc, and The Eng- 
lish Mail-Coach. 

Dickens' A Christmas Carol, and The 
Cricket on the Hearth. m 

Dickens' A Tale of Two Cities. 

Dryden's Palamon and Arcite. 

Early American Orations, 1760-1824. 

Edwards' (Jonathan) Sermons. 

Eliot's Silas Marner. 



Emerson's Essays. 

Emerson's Early Poems. 

Emerson's Representative Men. 

English Narrative Poems. 

Epoch-making Papers in U. S. History. 

Franklin's Autobiography. 

Gaskell's Cranford. 
•Goldsmith's The Deserted Village, She 
Stoops to Conquer, and The Good- 
natured Man. 

Goldsmith's The Vicar of Wakefield. 

Gray's Elegy, etc., and Cowper's John 
Gilpin, etc. 

Grimm's Fairy Tales. 
^Hale's Man Without a Country. 

Hawthorne's Grandfather's Chair. 

Hawthorne's Mosses from an Old 
Manse. 

Hawthorne's Tanglewood Tales. 

Hawthorne's The House of the Seven 
Gables. 

Ha wthorne 's Twice-told Tales (Selections 
from). 

Hawthorne's Wonder-Book. 

Holmes' Poems. 

Homer's Iliad (Translated). 

Homer's Odyssey (Translated). 

Hughes' Tom Brown's School Days. 

Huxley's Autobiography and Lay Ser- 
mons. 

Irving's Life of Goldsmith. 

Irving's Knickerbocker. 

Irving's The Alhambra. 

Irving's Sketch Book. 

Irving's Tales of a Traveller. 

Keary's Heroes of Asgard. 

Kempis: The Imitation of Christ. 

Kingsley's The Heroes. 

Lamb's The Essays of Elia. 

Lincoln's Inaugurals and Speeches. 

Longfellow's Evangeline. 



^acnullan's pocket American anlr lEnglisfj Classics 

A Series of English Texts, edited for use in Elementary and 
Secondary Schools, with Critical Introductions, Notes, etc. 



i6mo 



Cloth 



25 cents each 



fr. Longfellow's Hiawatha. 
^ Longf el low's Miles Standish. 

Longfellow's Tales of a Wayside Inn. 
* Lowell's The Vision of Sir Launfal. 

Macaulay's Essay on Addison. 

Macaulay's Essay on Hastings. 

Macaulay's Essay on Lord Clive. 

Macaulay's Essay on Milton. 

Macaulay's Lays of Ancient Rome. 

Macaulay's Life of Samuel Johnson. 

Milton's Comus and Other Poems. 

Malory's Le Morte Darthur. 

Milton's Paradise Lost, Books I. and II. 

Old English Ballads. 

Old Testament (Selections from). 

Out of the Northland. 
,Palgrave's Golden Treasury. 
+ Parkman's Oregon Trail. 

Plutarch's Lives (Caesar, Brutus, and 
Mark Antony). 

Poe's Poems. 

Poe's Prose Tales (Selections from). 

Pope's Homer's Iliad. 

Pope's The Rape of the Lock. 

Ruskin's Sesame and Lilies. 

Ruskin'sThe Crown of Wild Olive and 
Queen of the Air. 

Scott's Ivanhoe. 

Scott's Kenilworth. 
^Scott's Lady of the Lake. 

Scott's Lay of the Last Minstrel. 
/Scott's Marmion. 

Scott's Quentin Durward. 
/Scott's The Talisman. 
/Shakespeare's As You Like It. 

Shakespeare's Hamlet. 



Shakespeare's Henry V. 
f Shakespeare's Julius Caesar. 

Shakespeare's King Lear. 

Shakespeare's Macbeth. 
/Shakespeare's A Midsummer Night's 

Dream. 
/Shakespeare's Merchant of Venice. 

Shakespeare's Richard II. 

Shakespeare's The Tempest. 
/Shakespeare's Twelfth Night. 

Shelley and Keats : Poems. 

Sheridan's The Rivals and The School 
for Scandal. 

Southern Poets : Selections. 

Southern Orators: Selections. 

Spenser's Faerie Queene, Book I. 
/Stevenson's Kidnapped. 

Stevenson's The Master of Ballantrae. 

Stevenson's Travels with a Donkey, and 
An Inland Voyage. 

Stevenson's Treasure Island. 

Swift's Gulliver's Travels. 
/Tennyson's Idylls of the King. 
'Tennyson's The Princess. 

Tennyson's Shorter Poems. 

Thackeray's English Humourists. 

Thackeray's Henry Esmond. 

Thoreau's Walden. 

Virgil's yEneid. 

Washington's Farewell Address, and 
Webster's First Bunker Hill Oration. 
/Whittier's Snow-Bound and Other Early 
Poems. 

Woolman's Journal. 

Wordsworth's Shorter Poems. 



•Tl 



*&&& 



THE MACMILLAN COMPANY 

NEW YORK • BOSTON ■ CHICAGO 
ATLANTA • SAN FRANCISCO 

MACMILLAN & CO., Limited 

LONDON • BOMBAY • CALCUTTA 
MELBOURNE 

THE MACMILLAN CO. OF CANADA, Ltd. 

TORONTO 




THOMAS A KEMPIS 



THE 

IMITATION OF CHRIST 

BY 

THOMAS A KEMPIS 

EDITED WITH INTRODUCTION AND NOTES 

BY 

BROTHER LEO, F.S.C. 

PROFESSOR OF ENGLISH LITERATURE IN ST. MARY'S COLLEGE 
OAKLAND, CALIFORNIA 



Neta Iforft 

THE MACMILLAN COMPANY 

1910 

All rights reserved 






Copyright, 1910, 
Bt THE MACMILLAN COMPANY. 



Set up and electrotypcd. Published August, 1910. 



Nortoooto 19rras 

J. 8. Cushlng Co. — Berwick & SmiCh Co. 

Norwood, Mass., U.S.A. 



©GLA271037 



*■» 



PREFACE 

This edition of "The Imitation of Christ' ' has been 
prepared from an educational rather than a devotional 
viewpoint. The text is the result of research, analysis, 
comparison, and reflection, and has been adapted with 
a view to its use in high school and academic classes. 
The aim of the editor has been to suggest an archaic 
flavor in the style, without, at the same time, making 
too great a demand on the reading vocabulary of the 
students. 

No apology is deemed necessary for the order in 
which the books of "The Imitation" are presented in 
this edition. When the work is considered as a literary 
masterpiece having unity and orderly development, 
the book dealing with the Sacrament of the Altar finds 
its only logical place as Book Third ; and the Fourth 
Book, on Interior Consolation, is the most fitting conclu- 
sion of the treatise. Furthermore, the order of books 
here observed is the order followed by Thomas a Kempis 

vii 



Vlll PBEFACE 

himself in his autograph manuscript of 1441. Two of 
the most learned Kempists of our own times, Dr. Michael 
Joseph Pohl and Sir Francis Cruise, M.D., arrange the 
books in the order given here. 

The notes are intended to be suggestive, not exhaust- 
ive, and presuppose the existence — and frequent use 
— of the dictionary. 

The editor feels it incumbent on him to express his 
indebtedness to the writings of a large number of 
Kempist scholars, most of whom are mentioned in the 
bibliography, and to the valued criticism of his friend 
and colleague, Brother Fabrician. 

L. 

Oakland, California, 
June 1, 1910. 



CONTENTS 



INTRODUCTION 

I. " The Imitation of Christ " as Literature . 

II. The Life of Thomas a Kempis . 

III. The Brothers of the Common Life 

IV. The Sources of " The Imitation of Christ " 
V. Theories of Authorship . 



PAGE 

. xvii 
xxvii 
xxxix 
. xliv 
. lii 



THE IMITATION OF CHRIST 
THE FIRST BOOK 

ADMONITIONS USEFUL FOR A SPIRITUAL LIFE 
OHAPTEB 

I. Of the imitation of Christ, and contempt of all •worldly- 
vanities 

II. Of having a humble opinion of ourselves 

III. Of the doctrine of truth 

IV. Of wisdom and forethought in our actions 
V. Of reading the Holy Scriptures . 

VI. Of inordinate affections 

VII. Of avoiding vain hope and pride 

VIII. That too much familiarity is to be shunned 

IX. Of obedience and subjection 

X. Of avoiding many words 



1 
3 

5 
9 
11 
12 
13 
14 
15 
17 



CONTENTS 



CHAPTER 

XI. Of acquiring peace and of zeal for growth in holiness 

XII. Of the profit of adversity . 

XIII. Of resisting temptation 

XIV. Of avoiding rash judgment 
XV. Of works of charity .... 

XVI. Of bearing with the faults of others 

XVII. Of life in a religious community 

XVIII. Of the examples of the holy fathers 

XIX. Of the exercises of a good religious . 

XX. Of the love of solitude and silence . 

XXI. Of compunction of heart . 

XXII. Of the consideration of human misery 

XXIII. Of meditation on death . 

XXIV. Of judgment and the punishment of sinners 
XXV. Of the zealous amendment of our whole life 



THE SECOND BOOK 

ADMONITIONS CONCERNING THE INTERIOR LIFE 

I. Of the interior life .... 

II. Of humble submission 

III. Of a good and peaceable man . 

IV. Of a pure mind and a simple intention 
V. Of the consideration of one's self 

VI. Of the joy of a good conscience 

VII. Of the love of Jesus above all things 

VIII. Of familiar friendship with Jesus 

IX. Of the lack of all comfort 



CONTENTS XI 

CHAPTER PAOX 

X. Of gratitude for the grace of God . . 95 

XI. That the lovers of the cross of Jesus are few . . 99 

XII. Of the royal road of the holy cross .... 102 

THE THIRD BOOK 

CONCERNING THE HOLY COMMUNION 
A DEVOUT EXHORTATION TO THE HOLY COMMUNION 

I. With how great reverence Christ ought to be received 112 
II. That the great goodness and love of God is shown to 

man in this sacrament ...... 120 

III. That it is profitable to communicate often . . . 124 

IV. That many benefits are bestowed upon those that 

communicate devoutly 128 

V. Of the dignity of this sacrament, and of the priestly 

state 132 

VI. A petition concerning the exercises before com- 
munion 135 

VII. Of the examination of conscience, and of a resolution 

of amendment 136 

VIII. Of the oblation of Christ on the cross, and of self- 
resignation 139 

IX. That we ought to offer ourselves and all that is ours 

to God and pray for all 141 

X. That holy communion is not lightly to be postponed . 144 
XI. That the body of Christ and the Holy Scriptures are 

most necessary to a faithful soul .... 149 



Xll 



CONTENTS 



CHAPTER 

XII. 
XIII. 
XIV. 

XV. 

XVI. 

XVII. 
XVIII. 



That he who is about to communicate ought to pre- 
pare himself for Christ with great diligence 

That the devout soul ought fervently to seek union 
with Christ in this sacrament .... 

Of the fervent desire of some devout persons to re- 
ceive the body of Christ 

That the grace of devotion is obtained by humility 
and self-denial . 

That we ought to lay open our necessities to Christ 
and crave His grace 

Of fervent love and vehement desire to receive Christ 

That a man be not a carious searcher into this sacra- 
ment, but a humble follower of Christ, submit- 
ting senses to faith 



154 
157 
160 
162 
165 

ir>7 



170 



THE FOURTH BOOK 

OF INTERIOR CONSOLATION 

I. Of the interior speech of Christ to the faithful soul 174 
II. That the truth speaketh within us without nuise of 

words 176 

III. That the words of God are to be heard with humility, 

and that many weigh them not . . .178 

IV. That we ought to walk in truth and humility before 

God 182 

V. Of the wonderful effects of divine love . . .185 

VI. Of the proof of a true lover 189 

VII. That grace is to be guarded by humility . . . 193 



CONTENTS 



xm 



CHAPTER PAGE 

VIII. Of a lowly opinion of ourselves in the sight of 

God .197 

IX. That all things are to be referred to God, as to their 

last end . . . • 199 

X. That to despise the world and serve God is sweet . 201 
XI. That the desires of the heart are to be examined and 

moderated 204 

XII. Of learning to be patient and to strive against con- 
cupiscence 206 

XIII. Of humble obedience after the example of Jesus 

Christ 209 

XIV. Of considering the secret judgments of God lest we 

take pride in our good deeds . . . .211 
XV. In every thing which we desire, how we ought to 

feel, and what we ought to say . . .213 
XVI. That true comfort is to be sought in God alone . 216 
XVII. That all our cares are to be rested on God . .218 
XVIII. That temporal sufferings must be borne patiently, 

after the example of Christ .... 220 
XIX. Of the endurance of injuries, and the proof of true 

patience 222 

XX. Of admitting our infirmities, and of the sufferings of 

this life 225 

XXI. That we are to rest in God above all his gifts and 

benefits 228 

XXII. Of the remembrance of God's manifold benefits . 232 

XXIII. Of four things that bring great interior peace . . 235 

XXIV. Of avoiding curious inquiry into the lives of others . 239 



XIV 



CONTENTS 



CHAPTER PAGE 

XXV. In what consist peace of heart and true spiritual 

progress 240 

XXVI. Of the excellency of a free mind, which is sooner 

gained by humble prayer than by study 242 

XXVII. That it is self-love which most withholdeth from 

the sovereign good 245 

XXVIII. Against the tongues of detractors . . . 247 
XXIX. That we ought to call upon God and bless Him, 

when tribulation is upon us . . . . 249 
XXX. Of asking the divine aid, and confidence in re- 
covering grace 250 

XXXI. Of ignoring of creatures, as a means of finding 

the Creator 254 

XXXII. Of self-denial, and renunciation .... 257 

XXXIII. Of inconstancy of heart, and of directing our 

final intention to God. .... 259 

XXXIV. That to him that loveth God is sweet above all 

things, and in all things . . . .261 
XXXV. That there is no security from temptation in this 

life 263 

XXXVI. Against the vain judgments of men . . . 266 
XXXVII. Of pure and entire resignation to obtain freedom 

of heart 268 

XXXVIII. Of good government of ourselves in outward 

things and of recourse to God in dangers . 270 
XXXIX. That a man should not be immersed in business 272 
XL. That man hath no good in himself nor anything 

wherein to glory 273 



CONTENTS 



XV 



CHAPTER PAGE 

XLI. Of the contempt of all temporal honor . . . 276 

XLII. That our peace is not to be placed on men . . 277 

XLIII. Against vain and worldly learning . . . 279 

XLIV. Of not troubling ourselves with outward things . 281 

XLV. That credit is not to be given to men, for all are 

prone to offend in words 282 

XL VI. Of putting our trust in God when evil words 

arise 286 

XL VII. That all grievous things are to be endured for the 

sake of everlasting life 289 

XL VIII. Of the day of eternity, and of the miseries of this 

life 292 

XLIX. Of the desire of everlasting life, and what great 
rewards are promised to those that strive reso- 
lutely 296 

L. How a desolate man ought to put himself in the 

hands of God 301 

LI. That we must give ourselves to humble works when 

we are unequal to those that are lofty . . 306 
LII. That a man ought not to account himself worthy 

of consolation but deserving of chastisement . 308 
LIII. That the grace of God is not given to the earthly 

minded 310 

LIV. Of the different motions of nature and grace . . 313 
LV. Of the corruption of nature and the efficacy of 

divine grace 318 

LVI. That we ought to deny ourselves and imitate Christ 

crucified 322 



XTi CONTENTS 

CHAPTER PAGE 

LVII. That a man should not be too much dejected, even 

when he falleth into some defects . . . 32G 
LVIII. That high matters and God's secret judgments are 

not to be inquired into ..... 328 
LIX. That all our hope and confidence are to be fixed in 

God alone 335 

Notes 339 

Bibliography 351 



INTRODUCTION 

L "The Imitation of Christ" as Literature 

The modern conception of literature recognizes the 
essentially human qualities of the great books of the 
world. The popularity of the expression, "human 
interest," applied almost indiscriminately to books and 
paintings, to musical scores and historical events, is 
indicative of the present-day attitude toward the varied 
fruits of the human mind. Vanished now are the thumb- 
rule critics who measured Shakespeare and Dante by 
the precepts of rhetoric; gone, too, are the Johnsons 
and the Boileaus who laid out with exquisite care artifi- 
cial gardens of criticism and in the midst thereof 
erected symmetrical but hopelessly inadequate pan- 
theons for the literary immortals. In their stead we 
have men and women who are interested primarily, not 
in words as words nor in the formal application of more 
formal rules of rhetoric, but in that great, mysterious, 



XV111 INTRODUCTION 

palpitating thing called life. More intimate knowledge 
of human nature is the object of our quest; and so long 
as a book deals with that subject in a fresh, an illu- 
minating, and a masterly way, that book is assured of 
our attention. With Terence we declare that nothing 
that is human can be foreign to us : — 

"Homo sum: humani nihil a me alienum puto." 

It is this modern conception of literature that makes 
that fifteenth-century treatise called "The Imitation 
of Christ" an object of study from the literary as dis- 
tinguished from the devotional point of view. The 
book is a human document. It is the story of a human 
soul in which is caught up the reflection of countless 
other souls with the same yearnings, the same strivings, 
the same doubts and uncertainties and torments of 
unrest. It is the voice of the race calling across the 
chasm of years, — the same voice that, in vastly 
different tones, we recognize in the odes of Anacreon 
and the essays of Lamb, in "Peer Gynt" and "The 
Ring and the Book." It is, says Matthew Arnold, 
" the most exquisite document after those of the New 
Testament, of all the documents the Christian spirit 
has ever inspired." 



INTRODUCTION XIX 

In "The Imitation of Christ' ' we discover an inti- 
mate knowledge of human nature. Its author shares 
the gift accorded to all great writers, the subtle and 
intangible facility for getting beneath the surface of 
life and grasping with the fingers of consciousness the 
traits which are found common to the Greek slave and 
the Spanish diplomat, the lowly monk and the sophisti- 
cated man of the world. It was the perception of this 
characteristic in the masterpiece of Thomas a Kempis 
that prompted St. John Baptist de la Salle, the founder 
of the Brothers of the Christian Schools, to make a 
daily reading in "The Imitation" a precept of their 
common rule. He rightly argued that the teacher 
must know human nature, and that from "The Imita- 
tion" a vital knowledge of human nature may be 
secured. 

In every masterpiece of literature there is revealed a 
knowledge of human nature; but invariably there is 
something more. Knowledge alone does not suffice. 
The cynic who points out our weaknesses and our 
follies, and jeers at them and at us, undoubtedly pos- 
sesses knowledge; but no cynic who was merely a cynic 
ever produced a book of abiding worth. Besides 
knowledge of men, the great writers invariably reveal 



XX INTRODUCTION 

a profound sympathy for and with men. They recog- 
nize themselves as a part of the world they portray, 
as sharers in the common lot, as partakers of human- 
ity's sorrows and humanity's joys. They look into their 
own hearts, and write. 

This sympathy for man, this feeling of kinship with 
man, we find everywhere in "The Imitation of Christ." 
Its prevailing tone is that of trustful piety, of sane and 
mellow optimism. Sir Walter Raleigh, confined in the 
dismal Tower of London, leaped in spirit over the 
narrow bounds of time and place and wrote a history 
of the world; and Thomas a Kempis, a monk dwelling 
for a lifetime in the cloister of Mount St. Agnes, Bet 
down in his great book thoughts that find their counter- 
part reverberations in the minds of saints and sinners, 
peasants and savants. And the secret of his power 
was his sympathy for his fellow-men. "To have arrived 
at such a point," says Michelet, "it is needful to have 
loved much." 

How is "The Imitation of Christ" to be studied? 

Bearing in mind that here he has, not an English 
classic, but a world classic, the student will not linger 
long over the form and structure of the book. Origi- 
nally the work was written in Latin, arid, as those 



INTRODUCTION xxi 

who know assure us, not Ciceronian Latin. While no 
English edition can reproduce all the stylistic properties 
of the original, a translation can preserve, at least in 
some degree, the terse, rugged, epigrammatic style of 
"The Imitation of Christ. " In his manner of pre- 
senting his thoughts, Thomas a Kempis reminds us 
of Emerson and Bishop Spalding. 

Like Emerson, a Kempis wrote when the mood seized 
him, with little attempt to indite an essay structurally 
exact and coordinated in all its parts; but having col- 
lected those of his writings that were to constitute the 
treatise on the following of Christ, the author unques- 
tionably arranged them according to a definite general 
plan. It is a singular fact, in this connection, that the 
order of the books as given in the authentic Kempist 
autograph manuscript at Brussels has been changed in 
almost every subsequent edition of the work. It is 
equally unfortunate that many editors have seen fit 
to omit one entire book, namely, the Third, which deals 
with the Holy Communion. 

The student of "The Imitation" should readily per- 
ceive that there is method in the order of the books as 
arranged by Thomas a Kempis and preserved in the 
present edition of the work. The First Book dwells 



xxii INTRODUCTION 

on what is called by spiritual writers the Purgative 
Way, — that is, the initial stage of the journey toward 
perfection, the stage where the soul frees itself from 
the grosser sins and lays the foundation of necessary 
virtues. The Illuminative Way, in which the soul 
draws down the light of heaven by meditation on the 
virtues practised by Jesus Christ, is the topic of the 
Second Book, ending with that sublime prose poem, 
the chapter on the Royal Road of the Cross. The Third 
Book, devoted to the Holy Communion, the priestly 
state, and the dispositions of the person who would 
receive Christ sacramentally, is the keystone of the 
volume, and leads by a natural transition to the Fourth 
Book, which deals with the interior consolations of the 
Unitive Way, — that is, with the spiritual comforts 
afforded the soul that is in union with Jesus. 

Passing from a study of the style and the structure 
of " The Imitation of Christ ," the student should under- 
take to possess himself of its content — a process which 
is far more essential than any purely stylistic study 
could be to a right understanding of the author and a 
literary appreciation of the masterpiece. He must 
become thoroughly familiar with the text. He may 
profitably read and reread the chapters of the four 



INTRODUCTION XXlii 

books, not always in order, but dipping here and there 
as inclination directs. Many lovers of "The Imita- 
tion" have the habit of .opening the book at random 
and starting to read at the first line that meets the eye. 
They are all but unanimous in declaring that inevi- 
tably they light upon something pertinent to the mood 
of the moment. 

Familiarity with the text will place the student in a 
position to recognize in "The Imitation of Christ" 
three distinct essentials of a literary masterpiece. He 
will discover that it is (1) an expression of life, (2) a 
commentary on life, and (3) a contribution toward a 
philosophy of life. 

(1) "The Imitation" is an expression of life. — Were 
Thomas a Kempis a mere fanatic who sought to merit 
heaven by making earth a hell; were he a man who, 
acting even from the loftiest motives, cut himself off 
from human joy and human sorrow, human strivings 
and human love, his book, whatever might be its value 
from the ascetic viewpoint, would have no literary 
worth. But a Kempis was preeminently human, "a 
brother," as George Eliot says, "who, ages ago, felt, 
and suffered, and renounced." And the tremor of his 
feelings and the pang of his sufferings and the glory of 



XXIV INTRODUCTION 

his renunciations are not his alone; they are the com- 
mon heritage of the race. 

"The author's genius has such complete control of 
the subject/' writes Brother Azarias, "and handles it 
with so firm a grasp, that in every sentence we find 
condensed the experience of ages. It is humanity find- 
ing in this simple man an adequate mouthpiece for the 
utterance of its spiritual wants and soul-yearnings. 
And his expression is so full and adequate because he 
regarded things in the white light of God's truth, and 
saw their nature and their worth clearly and distinctly, 
as divested of the hues and tints flung around them by 
passion and illusion. He probed the human heart to 
its lowest depths and its inmost folds; he searched 
intentions and motives, and found self lurking in the 
purest; he explored the windings of human folly and 
human misery, and discovered them to proceed from 
self-love and self-gratification." 

(2) "The Imitation" is a commentary on life. — 
Readers who have no understanding of, and therefore 
no sympathy with, monasticism or even Catholicism, 
will, perhaps, resent the large number of allusions to 
what pertains to the priesthood and the religious state 
in "The Imitation of Christ." Such persons must bear 



INTRODUCTION XXV 

in mind that every book must be written from a distinct 
standpoint, and that Thomas a Kempis, being a monk, 
wrote from the monastic point of view. The potter is 
moulded by the clay he kneads. 

As a commentary on life, accordingly, "The Imita- 
tion of Christ' ' must be read from the viewpoint from 
which it was written. This is the only sensible and 
fruitful method of reading any book. There is Omar 
Kaayyam. His point of view, shaped by his "Book of 
verses underneath the bough," his " loaf of bread," his 
"jug of wine," and his warbling "thou," may not be 
your point of view; but whether or not you ultimately 
adopt his attitude toward men and life, you must, to 
read the "Rubaiyat" with discernment, accept his 
views for the nonce. Similarly, to read aright "The 
Imitation of Christ," to grasp the meaning of its author's 
comments on life, you must don in spirit the white 
habit of the Canons of St. Augustine and look out 
upon the world with the eyes of faith through the 
narrow cloister window of Mount St. Agnes. Such is 
the only way to attain to any adequate appreciation 
of "The Imitation" as a commentary on life. 

(3) "The Imitation" is a contribution toward a philoso- 
phy of life. — Knowingly or unknowingly, every normal 



XXVI INTRODUCTION 

human being has a philosophy of life. Some few per- 
sons, bereft of the power to grow, have a petrified 
philosophy which knows no change or shadow of altera- 
tion; others, possessed of an undue admiration for 
what is ready-made, hold fast to some cut-and-dried 
philosophy; while the men and women who are blessed 
with some realization of the mystery, the sublimity, 
and the sacredness of life, make for themselves a philoso- 
phy which is incessantly being shaped and modified 
by experience, by the passing of years, by travel, by 
friendship, and by books. To this class comes the work 
of the fifteenth-century monk as a source of light and 
information, of consolation and of joy. 

Scores and scores of men and women of varying 
temperaments and occupations, of diverse gifts and 
deeds, ideals and aims, have fallen under the influence 
of "The Imitation"; and to each of them it has opened 
new vistas of thought, imparted a keener and more 
sympathetic knowledge of life. And, in common with 
the other great books of the world, it suits itself to the 
comprehension of the scholar and of the man in the 
street. There are no bounds to the universality of its 
appeal. 



INTRODUCTION XXVll 

II. The Life of Thomas a Kempis 

The family name of the author of "The Imitation of 
Christ" was Haemerken, which means "little hammer." 
The significance of the surname becomes apparent 
when we learn that Thomas's father, John Haemerken, 
was a mechanic, most probably an artificer in metals, 
the trade having doubtless descended from father to 
son for several generations. The town of Kempen, 
forty miles north of Cologne, was Thomas's birth- 
place. Hence the full name of the author of "The 
Imitation" is Thomas Haemerken of Kempen, or, in 
the contracted form more generally used, Thomas a 
Kempis. 

Thomas a Kempis was born in 1379. His parents 
were frugal, hard-working people, noted for their great 
piety and simplicity of life. The early biographers of 
the author-monk dwell at great length on the splendid 
home training which the boy received at the hands of 
his devoted parents. The outcome of that early train- 
ing was that, besides securing the rudiments of an 
education, — for Gertrude, Thomas's mother, was an 
accomplished woman, and for a time kept a little school 
in Kempen, — the boy received a strong religious bent, 



XXVlll IN TROD UCTION 

and at the age of thirteen expressed the desire of devot- 
ing his life to the service of God and his fellow-men by 
embracing the monastic state. 

To this determination of their dearly loved son the 
pious Haemerkens made not the slightest demur. 
Some twelve years before they had made a similar 
sacrifice when Thomas's elder brother, John Haemer- 
ken, resolved to enter the cloister. They lived in the 
ages of faith, and from the viewpoint of faith their 
course was clear. They recognized in the boy's yearn- 
ing for the religious habit the mark of a vocation, a 
call from God; and to impede the flow of so great a 
grace they regarded as sinful. Their sentiments on 
the occasion of the leave-taking were akin to those of 
holy Job: "The Lord gave, and the Lord hath taken 
away; as it hath pleased the Lord, so be it done. Blessed 
be the name of the Lord. I" 

" Little did the humble couple think at the time of 
that sorrowful parting/' says a recent biographer, 
"that their modest child was destined to become the 
most famous man of his age, and that generations and 
generations would rise and bless them for their generous 
sacrifice in suffering their son to follow the call of God, 
when they might have so reasonably retained him by 



INTRODUCTION XXIX 

their side to be the comfort and support of their declin- 
ing days." 

Young Haemerken, accordingly, set out for Deventer, 
in West Friesland, to place himself under the direction 
of the Brothers of the Common Life. He has given us 
no details of that hundred-mile journey, which prob- 
ably led him for some distance along the bank of the 
historic Rhine and spread before his young eyes many 
of the riches and beauties of the world which he had 
resolved to renounce. It was a journey he was to 
make for the first and last time, for he never returned 
to his native town and never saw his beloved parents 
again. Nothing further is known of his father and 
mother, save that they both had died before the year 
1402. 

At the training school of the Brothers of the Com- 
mon Life at Deventer, Thomas Haemerken came under 
the influence of Florentius Radewyn, the superior of 
the congregation, a man who, by reason of his virtues, 
his intellectual attainments, and his marked abilities as 
organizer and administrator, deserves to rank with 
Benedict, Dominic, and Ignatius of Loyola. For this 
devout and learned priest Thomas always entertained 
the deepest veneration. "Once," he tells us, in the 



XXX INTRODUCTION 

biography of Florentius which he wrote in later years, 
"it happened that I was standing near him in choir, 
and that he turned to our book to sing with us. Stand- 
ing behind me, he placed his hand upon my shoulder. 
Delighted and astonished at this gracious condescen- 
sion, I remained still, scarcely daring to move." 

Another man who exercised a profound influence on 
Thomas at this critical period was Master John Boehm, 
the rector of the school, who superintended the instruc- 
tion of the young men in grammar, logic, ethics, and 
philosophy. Boehm, from all accounts, was an able, 
conscientious, and methodical pedagogue, and something 
of a martinet as well. We are told that, in addition to 
his other duties, Boehm " vigorously presided" over 
the choir. He was the sort of man who does everything 
vigorously. 

When Thomas Haemerken came to the school for 
the first time, he had no means of defraying the expenses 
of his board and tuition, so the kind Florentius gave 
him a sum sufficient to cover all expenses. This money 
the boy dutifully presented to Boehm. 

"Who gave you this money ?" demanded the brusque 
teacher. 

"My master, Florentius." 



INTRODUCTION xxxi 

"Well," continued Boehm, with the gruff kindness 
characteristic of the man, "you go and take him back 
his money. For his sake I'll teach you for nothing." 

During seven years Thomas a Kempis pursued his 
studies in the school of the Brothers of the Common 
Life at Deventer. His closest friend during this period 
was Arnold of Schoonhoven, a youth of about his own 
age, noted for his brilliant intellect and edifying life. 
He and Thomas were room-mates, and formed a little 
society of mutual admiration, the records of which 
please and fascinate by reason of their ingenuousness 
and evident sincerity. Thomas also entertained a warm 
admiration for Brother John, the community cook, an 
admiration which was elicited apparently by the good 
Brothers cheerful manners and devout life rather than 
by his professional attainments. 

In the autumn of 1399, Thomas a Kempis entered 
the monastery of Mount St. Agnes, near Zwolle, where 
the Brothers of the Common Life lived according to 
the rules of the Canons Regular of St. Augustine, and 
where his brother, John Haemerken, was prior. For 
six years Thomas was a postulant, that is, he made 
additional studies to fit himself for the monastic state. 
In the seventh year of his sojourn at Mount St. Agnes 



XXXll INTRODUCTION 

he experienced the great joy of receiving the religious ' 
habit, and in June of the year following he was per- 
mitted to make his final vows. He was ordained priest 
in 1413. 

For the space of some seventy years — what is 
reckoned now as an exceptionally long lifetime — 
Thomas Haemerken k Kempis lived the life of a monk 
at the monastery of Mount St. Agnes. Occasionally, 
when he had attained prominence in his order, his 
duties called him away on short journeys, and he shared 
in the three years' exile of his Brothers at Friesland — 
an exile resulting from their compliance with the terms 
of a papal interdict in 1429. With these exceptions 
Thomas knew no world but that within the monastery 
walls. It was out of the fulness of his own experience 
that he wrote, "The cell, constantly dwelt in, groweth 
sweet ... a dear friend and a most pleasant comfort/ ' 

In the life of a monk there is much that is consoling, 
much that is depressing, much that is painful, much 
that is sweet; but as a rule there is nothing that is 
spectacular. Day in and day out the same round of 
duties comes and goes; hour after hour marks the 
regular alternation of prayer and study and labor, 
labor, study, and prayer. The religious life affords but 



INTRODUCTION XXXlll 

a scanty harvest of facts to the gleaning biographer. 
After all, the good old chroniclers of long ago followed 
the only practicable course when they summed up the 
life story of a good monk in these wT>rds: " Brother 
So-and-so lived a holy life and died in the odor of 
sanctity. " The long career of the author of "The 
Imitation of Christ " at the monastery on the outskirts 
of Zwolle was almost entirely devoid of sensational 
events, of happenings to freeze the blood or set the 
nerves on edge. Externally, at least, it was a life sweetly 
commonplace. The monastery was a little world in 
itself, but a world free of worry and bustle, a world 
free of hectic pleasure and unmanning sin. 

The monastery, like so many other institutions of its 
kind, was situated on what had once been a barren up- 
land, but which the faithful and unremitting labors of 
the community had changed into a fertile garden. At 
the foot of the hill the little river Vechte squirmed its 
lazy way and with its abundance of fish proved it- 
self a faithful friend to the Brothers. On the south 
side of the cloister enclosure the monks planted an 
orchard, picturesquely fenced off from the adjoining 
untilled land by a hedge of wild shrubs. They delved 
in the sand and in the rocks and laid the foundations 



XXXI V INTR OB UCTION 

for their convent church and sacristy, two refectories, a 
kitchen, a storehouse, and a guest chamber. They cut 
down stubborn hills and filled in gullies and bramble- 
fringed ditches, and laid out paths and roadways in 
attractive designs. 

"It is not easy to say/' writes Thomas a Kempis, in 
his chronicle of the monastery of Mount St. Agnes, 
"with what labor and sweat that hilly and sandy spot 
was reduced to a level and fertile plain. Clearing the 
ground for the church and the cemetery was a task 
long and difficult; for an elevation higher than the 
rest had stood there, and had covered the whole area 
of the required space. But little by little and at dif- 
ferent times that hill was brought down to nothing, 
and was carted to a deep valley at the north, so that, 
to the wonder of many, not a vestige of it remained." 

But these manual labors did not exclusively occupy 
the attention of the good Brothers. Besides the time 
devoted to their religious duties, they spent many 
hours in intellectual occupations. Theirs was a life of 
study. They read and wrote and transcribed. Their 
success as illuminators of manuscripts was unques- 
tioned, and sometimes, by selling some of the labors of 
their pens, they were enabled to secure funds where- 



INTRODUCTION XXXV 

with to furnish decorations for the altar and to replenish 
in time of need their scanty larder. 

The greater part of Thomas's life was spent, it . is 
safe to say, in the scriptorium of the Mount St. Agnes 
monastery, where he transcribed the Roman Missal 
and the entire Bible in four folio volumes, and com- 
posed and copied a surprisingly large number of mys- 
tical and devotional treatises. He likewise wrote a 
chronicle of the Mount St. Agnes monastery and biog- 
raphies of Groot and Radewyn and nine of their dis- 
ciples. In addition, he was an accomplished and en- 
thusiastic musician. 

Thomas a Kempis was also employed in teaching 
both the younger members of his own community and 
men who afterwards became prominent in various walks 
of life. Indeed, some careful readers of "The Imita- 
tion' 7 profess to have discovered certain intangible 
mannerisms of the educator in that masterpiece. Be 
that as it may, a Kempis must have possessed one of 
the qualities then as now demanded of the teacher — 
the power of arousing the enthusiasm of his pupils. 
He loved books, and declared himself incapable of 
understanding how a good monk could manifest indif- 
ference toward the wTitten thought of the great masters. 



XXXVI INTR OB UCTION 

Of the inner life of a Kempis during his long career 
at the Mount St. Agnes monastery we have no authen- 
tic record. We have reason to believe that sometimes, 
when writing in "The Imitation' ' of "a certain person," 
he is telling of events in hjs own spiritual development; 
but there is danger of pushing this theory too far and 
of acquiring a false, or at least a misleading, notion of 
the author-monk. Of his sins he speaks in the strongest 
terms — an instance of pious exaggeration characteris- 
tic of most devout men in his day. 

When did Thomas a Kempis write "The Imitation of 
Christ" ? The great book was composed bit by bit 
during the first twoscore years of his life at Mount St. 
Agnes. Likely enough, the fifth chapter of the Third 
Book, dealing with the dignity of the priestly state, 
was written about the time of his ordination to the 
priesthood. The other chapters of "The Imitation" 
came gradually into being, the accumulated fruit of 
reading, reflection, experience, and pra} r er. The work 
was completed and arranged, in the order followed in 
this edition, when its author was forty years old. 

As the years went by, Thomas became one of the 
most prominent and reverenced members of the com- 
munity, holding for several years the offices of proc- 



INTB OB UCTION XXXV il 

urator, subprior, and master of novices. One by one, 
he saw most of the older monks, including his brother 
John, laid at rest in the little cemetery, and he heard 
new voices chanting with him in the choir stalls. All 
these varied happenings Thomas records in his chronicle 
with a studious attention to facts and often with tinges 
of regret and pathos which plainly show that the 
monastic habit had robbed him of none of his natural 
human affection. 

The story of the death of Thomas a Kempis is con- 
tained in the words of the chronicle which he had begun 
so many years before and which was continued by an 
anonymous historian : — 

"In the same year [1471], on the feast of St. James 
the Less, after compline, our dearly beloved Brother, 
Thomas Haemerken of Kempen, a town in the diocese 
of Cologne, departed this life in the ninety-second year 
of his age, the sixty-third of his clothing [in the monastic 
habit], the fifty-eighth of his priesthood. ... In his 
old days, after suffering from dropsy of the limbs, he 
fell asleep in the Lord, and was buried in the eastern 
cloister by the side of Brother Peter Herbort." 

The chronicler is sparse and not altogether accurate 
in details, but other contemporaries furnish us with 



XXXVlll INTRODUCTION 

facts from which we can draw a composite picture of 
the author of "The Imitation." He was of medium 
height and inclined to corpulency. His face was broad 
and his features massive, of a pronounced Flemish cast. 
His cheeks had a tinge of brown, bespeaking the absence 
of worry and the presence of robust health. His eyes 
were large and bright, the windows through which shone 
the beauty of a great and noble soul. 

Unwittingly, a Kempis has given us the key to his 
personality in his treatise on the spiritual exercises, 
one of the many works he composed for the instruction 
of his novices. The ideal monk, he tells us, is "of a 
cheerful countenance, calm and pleasant in his dis- 
course, prudent and regular in all his actions, and ever 
shedding around him peace and blessing." And his 
favorite motto is a record of life experience: "Every- 
where have I sought for peace, but nowhere have I found it 
save in a quiet corner with a little book." 

In November, 1897, a monument to Thomas a Kem- 
pis was erected in the Church of St. Michael at Zwolle. 
The base is of polychrome marble, and on it rests a 
sarcophagus containing most of the relics of the monk, 
covered with a black marble slab. Against a back- 
ground of colored sandstone is a symbolic group of 



INTR OB TJCTION XXXIX 

statuary in which Thomas a Kempis, kneeling, writes 
down the words of Christ. Below the group is the 
following inscription in Latin, the first words of "The 
Imitation": — 

"He that followeth me walketh not in darkness." 



III. The Brothers of the Common Life 

The association of students, scholars, and teachers 
known as the Brothers of the Common Life was founded 
by Gerard Groot in the second half of the fourteenth 
century. Coming from the University of Paris with 
the degree of master at the early age of seventeen, 
Groot abandoned himself for a time to a career of 
pleasure and luxury not altogether compatible with the 
life of a man in minor orders. He was not slow, how- 
ever, to discover the inconsistency in his conduct, and, 
being a man who could do nothing by halves, he deter- 
mined to devote himself with all his powers to the 
spread of religion and the betterment of his fellow-men. 
He received deacon's orders from the Bishop of Utrecht, 
— like St. Francis of Assisi, he never ventured to take 
upon himself the dignities and responsibilities of the 



xl INTRODUCTION 

priesthood, — and became well known throughout the 
Netherlands as an eloquent and convincing preacher. 

In the course of his travels Groot discovered that the 
young men, both clerics and laymen, who attended 
the universities and the special schools, were subjected 
to temptations of a particularly dangerous kind. At 
once he began to exert his influence to bring the students 
under the control of the Gospel precepts and, while 
continuing their studies, to retain their freshness of 
mind and cleanliness of life. He was a born leader of 
men, and his house at Deventer soon became a rendez- 
vous for young men from the schools in need of assist- 
ance and advice*. In order to minister to the temporal 
necessities of the poorer of these, Groot set them the 
task of copying manuscripts, paying them out of his 
own patrimony. 

This was the origin of the religious institute which 
remained in a flourishing condition up to the time of 
the Reformation and which exercised a profound effect 
on the educational and religious ideals of the time. 
The students and several of their masters began to 
live in common under the direction of Groot, the 
fruits of their labors going into a common fund. A 
similar association for women, known as the Sisters of 



INTRODUCTION xli 

the Common Life, grew as an inevitable consequence 
from the male foundation, and in a few years nearly 
every town in Holland contained one or more houses of 
each branch of the association. 

When Gerard Groot died in 1384 of a pestilence he 
had contracted while nursing a sick friend, the direction 
of the Brothers of the Common Life fell to Florentius 
Radewyn, one of the earliest disciples of the holy 
founder. Radewyn came of a good family, and was a 
graduate of the University of Prague. Like Groot, he 
had as a young man devoted himself over-assiduously 
to the pleasures of the world, but he suddenly changed 
his manner of life and became a priest. Ever after- 
ward he was a model of piety, charity, and devotion. 

The first work accomplished by Florentius Radewyn 
in his capacity of superior was the drawing up of a 
written rule of life for the association which he gov- 
erned. The chief points in this rule are given in the 
life of Thomas a Kempis by Badius. The Brothers 
were to possess nothing in particular, even the fruits 
of their individual labors going into a common fund. 
They were to lead a celibate life, even though they 
should not be priests or aspirants to the priestly state. 
They were to live together in the houses of the associa- 



xlii INTRODUCTION 

tion, and to submit themselves, in all things lawful, to 
the direction of their superiors. They were forbidden 
to beg or in any other manner to secure money or goods 
without paying a fair equivalent. They were to devote 
themselves, according to their ability and the advice 
of their superiors, to study, composing books, tran- 
scribing manuscripts and teaching. Their ideal was to 
approach as near as possible to the lives of the primitive 
Christians. 

The institute spread with amazing rapidity. The 
mother-house of the Brothers, which Florentius had 
established at Windesheim in 1386, became the centre 
of a vast religious and educational movement which by 
the middle of the following century had upwards of 
two hundred, branches in various parts of Europe. 

The Brothers of the Common Life were leaders in 
the science and the art of education in the fourteenth 
and fifteenth centuries. They insisted that learning 
was not the privilege of the few but the heritage of the 
many. While not neglecting the study of the classics, 
they dwelt much upon the importance of a working 
knowledge of the mother-tongue. They were among 
the first to make use of the new invention of printing. 
And in numerous respects they were ahead of their 



INTRODUCTION xliii 

times. "The earnestness, conscientiousness, ingenuity 
and true critical spirit they manifested/' says Maccall, 
"have caused them to be regarded as the creators of 
modern philology.' ' 

The celebrated scholar Erasmus received his early 
training and acquired his ideals of scholarship in the 
schools of the Brothers of the Common Life. So did 
the great Cardinal Cusa and the Blessed Peter Canisius 
and Thomas a Kempis. Effectively did this association 
of devout clerics and scholarly laymen prepare the way 
for the great revival of learning known as the Renas- 
cence. Alexander Hegius and Rudolph Agricola, both 
pupils of the Brothers and of Thomas a Kempis, were 
in the front rank of the enthusiasts who successfully 
labored for the revival of the sciences in the Nether- 
lands and Germany. 

The institutes of the Brothers of the Common Life 
gave many promising novices to the Cistercians and 
the Carthusians as well as to the secular clergy. Most 
of the religiously inclined young men who studied 
under the Brothers eventually joined the association 
and lived in the monasteries of the institute according 
to the rule of the Canons Regular of St. Augustine. 
This last fact has occasioned considerable controversy 



xliv INTRODUCTION 

regarding Thomas a Kempis. Was he a member of 
the Brothers of the Common Life or one of the Canons 
Regular ? He was both ; that is, while remaining a 
disciple of Groot and Florentius, he adopted the rules 
of the Augustinian Canons — (not to be confounded 
with the monks of St. Augustine) — in accordance with 
the recommendations given by Groot to his spiritual 
children. 

IV. The Sources of "The Imitation of Christ " 

(1) The Bible. — "Study 'The Imitation/" writes 
Sir Francis Cruise, "and it is impossible not to realize 
that first of all, and above all, it is saturated through- 
out with the Sacred Scriptures. No one can read 
many sentences in it which do not recall passages in 
the Old and the New Testament. It reflects them as 
a mirror, applying them with unmatched deftness to 
meet the wants and soul-yearnings of poor humanity. 
Be the quotations direct or paraphrastic, there they are 
at every step. All this is evident to those who know 
the Bible well." 

According to Doctor Pohl, unquestionably the most 
distinguished Kempist scholar of our time, "The Imi- 



INTRODUCTION xlv 

tation" contains more than eleven hundred quotations 
from the Bible, most of them being taken bodily from 
the Latin Vulgate. In many cases, however, Thomas 
a Kempis embodies the quotation in a brief explanation 
of its meaning, in the form of a paraphrase. The para- 
phrase, by the way, was a favorite device for expound- 
ing the Scriptures, not only among the Brothers of the 
Common Life, but in all the monastic orders. 

The very title of a Kempis' s masterpiece is in itself 
indicative of the Biblical influence on its author. The 
imitation of Christ is dependent on a knowledge of 
Christ, and that knowledge may be secured by means 
of the New Testament. A devout Catholic, a Kempis 
studied the Bible as a divinely inspired document, 
regarding the New Testament as a record of the perfec- 
tion and fulfilment of the types and prophecies con-: 
tained in the Old Testament. 

We have excellent reason for believing that the mind 
of the author of "The Imitation" was saturated, so to 
speak, with Biblical lore. All his writings, notably his 
instructions for novices, are replete with Scriptural 
quotations and allusions. Besides, we know that he 
transcribed the entire Bible in four folio volumes. 

This pronounced Biblical influence is unquestionably 



xlvi INTRODUCTION 

one reason for the tremendous popularity of "The 
Imitation. " A Kempis drank deep at the fountain of 
spiritual truth and beauty until much of that truth 
and beauty became a part of his own mind and spirit. 
It is no exaggeration to say that every chapter of "The 
Imitation" is the product of long and reverent medi- 
tation on certain passages of Holy Writ. Thomas a 
Kempis is the commentator paramount, the gifted 
teacher who opens to us the meaning of the sacred text. 

Several recent writers, unduly influenced by the 
fiction that the Catholic Church proscribed the Bible 
from the use of the laity, adopt the theory popularized 
in English by the brilliant but unreliable Thomas de 
Quincey, that "The Imitation" " came at a time when 
the Bible was practically a sealed-up fountain of in- 
spired truth," and that "it was the denial of Scripture 
fountains to thirsty lands which made this rill of Scrip- 
ture truth so passionately welcome." The fact is, that 
the Bible was far more accessible in the fifteenth cen- 
tury than was the work of a Kempis. "The Imitation" 
must rightly be regarded as a luminous exposition of 
Holy Writ, not as a popular substitute for the Bible. 

"Throughout my long life," continues Dr. Cruise, 
"I have striven to discover and explain the mysterious 



INTRODUCTION xlvii 

power of 'The Imitation.' It has ever seemed clear 
that one element of that power is a Kempis's capability 
of interpreting and applying Scripture for each and 
every one of us. The Holy Scriptures are a profound 
study, often obscure and needing explanation. To me 
a Kempis is the true gifted expounder of the great 
lessons." 

(2) The Ancient Classical Writers. — A popular im- 
pression concerning the Renascence is that, previous 
to that remarkable movement in life and thought, the 
ancient classics were unknown in Western Europe. 
Facts indicate the contrary. It is true that the Renas- 
cence gave a mighty impetus to the study of the classics, 
and made interest in the ancient writers more deep 
and more widespread ; but the great poets, orators, and 
dramatists of Greece and Rome had their enthusiastic 
following in the West long before the dawn of the 
Renascence. 

This applies especially to the monasteries which were 
ever the abodes of learning. The library at Mount St. 
Agnes had its representation of what the good Brothers 
called the " pagan" books, and there Thomas a Kempis 
acquired a first-hand acquaintance with Seneca, Ovid, 
Cicero, Horace, Virgil, Lucian, and Marcus Aurelius. 



xlviii INTRODUCTION 

It is questionable if he read Greek, but at all events 
he must have happened upon Aristotle either in the 
original or in a Latin translation, for "The Imitation" 
shows unmistakably the influence of the Greek philoso- 
pher upon whose method of thought the Schoolmen 
raised the imposing structure of Scholastic Philosophy. 

Reading the masterful " pagans" from the monastic 
viewpoint, Thomas a Kempis assuredly found much 
that he could not consistently indorse, and such he 
passed over in silence. But he likewise found in such 
writers as Seneca and Marcus Aurelius expressions of 
those basic truths of humanity that shine forth from 
the soul of all thinking men, be they Jews or proselytes, 
Cretes or Arabians ; and these he made by reflection a 
part of himself and incorporated in his masterpiece. 
The author of "The Imitation" was wise enough to 
realize that out of every Nazareth comes at least a 
modicum of good. 

(3) The Fathers of the Christian Church. — Besides 
being a devout and sedulous student of the Holy Scrip- 
tures, Thomas a Kempis was an assiduous reader of the 
Fathers of the Christian Church, whose writings were 
rated among the most precious of the manuscripts 
treasured in the Mount St. Agnes monastery. Scholars 



IN TR OB UCTION xlix 

have found in "The Imitation" passages that indicate 
the influence of St. Jerome, St. Gregory the Great, St. 
Bonaventure and St. Thomas Aquinas, the most noted 
exponent of the Scholastic Philosophy. 

The influence of the last-named writer deserves 
special emphasis. An opinion current among many 
critics is that a Kempis wrote "The Imitation" in a 
mood of revolt against the philosophy of the Schoolmen, 
and that he shows but scanty regard for that much- 
misunderstood system of thought. While it is undeni- 
ably true that a Kempis, with the impatience born of 
directness and practicality of mind, had little regard 
for what was ultraformal and recondite in the Scholas- 
tic system, he nevertheless recognized in the theology 
of the Angelic Doctor, as Thomas of Aquin was called, 
the most consistent presentation of the rational basis 
of Catholic dogma and morals. While the author of 
"The Imitation," intent upon conversion of heart and 
growth in holiness, cries out, "What have we to do 
with genera and species?" he does not fail, when occa- 
sion arises, to pay to the Scholastic system the tribute 
of his esteem. The backbone of the Third Book, as 
has been frequently pointed out, is the system of St. 
Thomas. 



1 INTRODUCTION 

"The Imitation of Christ" does not, then, stand for 
a reaction against the philosophy of the Schoolmen ; it 
is from one point of view a protest against the wasteful 
and ridiculous excess of controversy and discussion to 
which that system of thought was carried by many of 
its fourteenth-century devotees. A Kempis, it must 
be remembered, was preeminently of a practical turn 
of mind, and he had a pious horror of the finespun and 
purely theoretical and speculative arguments which 
characterized Scholasticism in certain of its ramifica- 
tions. 

The Fathers of the Church whose influence on "The 
Imitation of Christ" is most strongly marked are St. 
Augustine and St. Bernard. The former was the patron 
saint of the Canons Regular among whom a Kempis 
was enrolled, and the writings of the illustrious Bishop 
of Hippo were in consequence held in high esteem by 
the Brothers of the Common Life. St. Bernard seems 
to have been the favorite ascetic writer of the Mount 
St. Agnes canons. David Busch, a contemporary 
writer, tells us that the brothers John and Thomas a 
Kempis made copious transcripts from the writings of 
the Abbot of Clairvaux. 

(4) The School of Windesheim. — The principal house 



INTRODUCTION li 

of the religious association established by Gerard Groot 
was situated at Windesheim, as a consequence of which 
the society was sometimes known as the Devout Canons 
of Windesheim. Many of the members devoted them- 
selves to the writing of treatises relating to the religious 
life, asceticism, and the nature, purpose, and scope of 
the New Devotion, as the religious revival instituted by 
Groot was colloquially called. These writers are known 
as the School of Windesheim. 

An admirer of Groot, a member of the Devout 
Canons and a devotee of the New Devotion, it was in- 
evitable that a Kempis should be profoundly influenced 
by the spiritual writings emanating from the School 
of Windesheim. Indeed, "The Imitation of Christ " is 
but one out of countless spiritual works to which the 
Brothers of the Common Life stood sponsor. It stands 
alone to-day, not because of its inherent originality, 
but because its author, besides being versed in the 
science of the saints, had a profound understanding of, 
and sympathy for, humanity, and possessed, in addition, 
the elusive gift of literary expression. 

The writers belonging to the School of Windesheim 
who appear to have exerted the greatest influence on 
Thomas a Kempis are the following : Peter Gerlach, 



Ill INTRODUCTION 

author of "The Soliloquy of the Soul," an interior 
monologue in form somewhat resembling "The Imita- 
tion" ; John von Huesden, whose treatise on the life 
and passion of Christ follows the same order of ideas 
as that observed in a Kempis's masterpiece ; Henry 
von Mande, a prolific writer to whom are attributed 
fourteen distinct works on contemplation and the 
spiritual life; and John von Schoonhoven, whose epistle 
to his nephew Simon bears a striking resemblance to 
passages in the second, thirteenth, and twentieth chap- 
ters of the First Book of "The Imitation of Christ." 

(5) Other sources, — A careful study of "The Imita- 
tion" reveals a few other sources from which a Kempis 
drew the material which he wove into his superb literary 
fabric. The most important of these are the Roman 
Missal and the writings of St. Francis of Assisi, the 
founder of the order of Friars Minor. 

V. Theories of Authorship 

The differences of opinion at various times existing 
concerning 'the authorship of the Homeric poems, the 
Shakespearian dramas and the perplexing Letters of 
Junius, have been duplicated in regard to "The Imita- 



intb on uc tiojst liii 

tion of Christ." The fact that several early editions 
of the book were printed anonymously gave rise to 
almost countless theories of authorship. At one time 
more than thirty rival claimants were, by proxy, in the 
field, and the question has been the occasion of a well- 
nigh interminable literary warfare and the shedding of 
torrents of ink. 

Most of the discussion, which began in the fifteenth 
century, and even in our time has not wholly died 
away, deals with the claims of four alleged authors of 
"The Imitation" : St. Bernard, abbot of the Cistercian 
monastery of Clairvaux in the twelfth century ; Jean 
Charlier de Gerson, chancellor of the University of 
Paris ; Giovanni Gersen, supposedly a Benedictine 
monk and abbot of a monastery at Vercelli in Italy; 
and Thomas a Kempis of the monastery of Mount St. 
Agnes in the Netherlands. 

Studied in its larger outlines, the history of this 
unique and not always edifying controversy is interest- 
ing. Of forty-eight editions of " The Imitation " printed 
in the fifteenth century, twenty-eight attribute the 
authorship to Gerson, twelve to a Kempis and two to 
St. Bernard, while the remaining six assign the work 
to no definite author. Conditions are reversed in the 



Hv INTRODUCTION 

sixty-five editions published in the following century, 
when thirty-seven editors favor a Kempis and twenty- 
five insist upon the Gerson theory of authorship. The 
three remaining editions published in the sixteenth cen- 
tury are anonymous. 

The meteoric career of the theory favoring the claims 
of the Italian Gersen furnishes a remarkable contribu- 
tion to the history of "The Imitation" authorship, and 
forms a valuable addition to an unwritten chapter in 
Disraeli's " Curiosities of Literature." The limitations 
of the present work preclude any extended presentation 
of the facts in the case. The subject is luminously 
dealt with by Sir Francis Cruise and Father Semeria, 
both of whom favor the a Kempis theory of author- 
ship. Monseignor Puyol is the most prominent cham- 
pion of Gersen. 

The majority of modern critics are now agreed that, 
far from writing "The Imitation of Christ," Giovanni 
Gersen wrote nothing at all, for the excellent reason 
that he never existed. He is a child born of an error 
in spelling. A manuscript of "The Imitation" was 
found at Arona in Italy in the seventeenth century, 
bearing a signature variously deciphered as Gesen, 
Gessen, and Gersen. It was obviously a corruption of 



INTBODUCTIOJST lv 

Gerson, the name of the chancellor of the University of 
Paris ; but it served as the nucleus of a unique theory, 
fathered by the Jesuit Rossignoli, which for a time had 
a host of adherents. Pressure was brought to bear 
upon Cardinal Richelieu to have the name of Gersen 
appear on the title-page of the sumptuous edition of 
"The Imitation" his eminence had ordered in 1640. 
The claims of a Kempis were likewise urged, until 
Richelieu, with characteristic diplomacy, extricated 
himself from the quandary by allowing the edition to 
appear anonymously. The fact that there was talk of 
erecting a statue to the mythical Gersen at Cavaglia 
prompts a brilliant writer of our own time to remark 
that a copyist's error in substituting an e for an o grew 
into a man, a Benedictine abbot, a writer, and a statue. 
The claim in favor of St. Bernard, conceded to be 
untenable on the grounds both of internal and external 
evidence, was practically abandoned in the sixteenth 
century. Against the contention that "The Imitation" 
is the work of Gerson, the chancellor of the University 
of Paris, the following objections are urged : 1. The 
author of "The Imitation" was obviously a member of a 
religious order ; Gerson was not. 2. There is a notable 
disparity in literary style between "The Imitation" 



Ivi INTBOBUCTION 

and the works known to have been written by Gerson. 

3. Not a single manuscript of "The Imitation" appear- 
ing during Gerson's life assigns the authorship to him. 

4. The exhaustive list of the chancellor's writings, pre- 
pared by his brother, makes no mention of "The Imita- 
tion." 5. Not one contemporary witness is to be found 
in his favor. 

Several relatively recent writers, including Arthur 
Loth, Tamizey de Larroque, and the scholarly Domini- 
can, the late Father Denifle, hold that "The Imitation 
of Christ" is the work of an unknown German writer 
of a date anterior to a Kempis ; but the findings of 
present-day critics are so strongly in support of the 
a Kempis theory of authorship that the situation may 
be safely summed up in these words of Leopold Delisle, 
director of the National Library at Paris: "For the 
learned who have studied and understood this subject 
the controversy is at an end, and in favor of Thomas 
a Kempis." 

Following is an outline of the main arguments ad- 
duced to prove that "The Imitation of Christ" was 
written by Thomas a Kempis : — 

1. Evidence of contemporaries. — Upwards of two- 
score contemporary witnesses, several of whom knew 



INTBODUCTIOX lvii 

him personally and three of whom were members of 
the religious society to which he belonged, specifically 
pronounce Thomas a Kempis to be the author of "The 
Imitation. " 

2. Evidence based on manuscripts. — A large number 
of the earliest and most trustworthy manuscripts of 
"The Imitation" bear the name of a Kempis as author. 
Many of them date from periods before the death of 
Thomas a Kempis in 1471. 

Among the manuscripts in the Royal Library at 
Brussels there are, in one bundle, "The Imitation of 
Christ" and nine other treatises, all in the same hand- 
writing, and bearing the words : — 

FINITUS ET COMPLETUS ANNO DOMINI MCCCC 
XLI PER MANUS FRATRIS THOM^ KEMPIS IN 
MONTE SANCTE AGNETIS PROPE ZWOLLIS. 

The convent of Mount St. Agnes, near Zwolle, was 
where Thomas a Kempis lived during seventy-one years 
of his long life. A facsimile reproduction of this auto- 
graph manuscript, with an introduction in French by 
Charles Ruelans, was published in 1879. 

3. Internal evidence. — "The Imitation" is found to 
resemble the accepted writings of Thomas a Kempis 



lviii INTRODUCTION 

in numerous mannerisms, in the peculiar use of certain 
Latin words, and in the employment of " Hollandisms, " 
or Dutch idioms. 

Both in thought and expression "The Imitation" 
shows the influence of the religious movement known 
as the School of Windesheim, with which Thomas a 
Kempis was closely identified. 

A Kempis was a copyist as well as an author, and 
during his lifetime transcribed the Bible and many of 
the writings of St. Bernard. "The Imitation" reveals 
the familiarity of its author with both works. 



THE IMITATION OF CHRIST 



OF THE 

IMITATION OF CHRIST 



THE FIRST BOOK 

ADMONITIONS, USEFUL FOR A SPIRITUAL LIFE 



CHAPTER I 

<8i tfje imitation of (Jurist an* Contempt of £11 EHorMs Fanittw 

HE that followeth me, walketh not in darkness, 
saith the Lord. These are the words of Christ, by 
which we are taught to imitate His life and manners, if 
we would be truly enlightened and be delivered from all 
blindness of heart. Let therefore our chief study be to 
meditate upon the life of Jesus Christ. 

2. The doctrine of Christ surpasseth all the doctrines 
of holy men, and he that hath His Spirit will find therein 
a hidden manna. 

But many, albeit they often hear the Gospel of Christ, 
are yet but little affected, because they have not the 
spirit of Christ. 



2 OF CONTEMPT OF ALL WORLDLY VANITIES 

Whosoever then would fully and feelingly understand 
the words of Christ must endeavor to conform his life 
wholly to the life of Christ. 

3. What will it avail thee to be engaged in profound 
discussions concerning the Trinity, if thou be void of 
humility and art thereby displeasing to the Trinity ? 

Truly, sublime words do not make a man holy and 
just; but a virtuous life maketh him dear to God. 

I had rather feel compunction than know how to 
define it. 

If thou knewest the whole Bible by heart and the say- 
ings of all the philosophers, what would it profit thee 
without the love of God and without grace ? 

Vanity of vanities, and all is vanity, except to love 
God, and Him only to serve. 

This is the highest wisdom, by contempt of the world 
to tend towards the kingdom of Heaven. 

4. It is therefore vanity to seek after perishable 
riches and to trust in them. 

It is also vanity to strive after honors and to climb 
to high degree. 

It is vanity to follow the lusts of the flesh and to 
desire that for which thou must afterwards suffer 
grievous punishment. 



OF HAVING A RUMBLE OPINION OF OURSELVES 3 

It is vanity to wish to live long and not to care to 
live well. 

It is vanity to mind only this present life and not to 
make provision for those things which are to come. 

It is vanity to love that which speedily passeth away> 
and not to hasten thither where everlasting joy abideth. 

5. Call often to mind that proverb, — The eye is not 
satisfied with seeing nor the ear filled with hearing. 

Endeavor therefore to withdraw thy heart from the 
love of visible things and to turn thyself to the invisible. 

For they that follow their evil passions stain their own 
consciences and lose the grace of God. 



CHAPTER II 

ffif pairing a fguut&U opinion of ®urselbes 

ALL men naturally desire knowledge; but what 
availeth knowledge without the fear of God ? 
Indeed, a humble husbandman that serveth God is 
better than a proud philosopher who, though occupied in 
studying the course of the stars, neglecteth himself. 

Whoso knoweth himself is lowly in his own eyes and 
delighteth not in the praises of men. 



4 OF HAVING A HUMBLE OPINION OF OURSELVES 

If I understood all things in the world and had not 
charity, what would it avail me in the sight of God who 
will judge me according to my deeds? 

2. Cease from an inordinate desire of knowledge, for 
therein is much distraction and deceit. 

Learned men are anxious to seem learned to others 
and to be called wise. 

Many things there are to know which little or nothing 
profit the soul ; and he is very unwise who minds other 
things more than those that tend to his salvation. 

Many words do not satisfy the soul ; but a good life 
giveth ease to the mind, and a pure conscience inspireth 
great confidence in God. 

3. The more thou knowest and the better thou 
understandest, the more strictly shalt thou be judged 
unless thy life be also the more holy. 

Be not therefore elated in thine own mind because of 
any art or science, but rather let the knowledge given 
thee make thee afraid. 

If thou thinkest that thou understandest and knowest 
much, yet know that there be many more things which 
thou knowest not. 

Affect not to be overwise, but rather acknowledge | 
thine own ignorance. 



OF THE DOCTRINE OF TRUTH 5 

Why wilt thou prefer thyself before others, seeing 
there be many more learned and more skilful in the 
Scripture ° than thou ? 

If thou wouldst know or learn anything profitably, 
desire to be unknown and to be considered of little worth. 

4. The highest and most profitable lesson is to know 
truly and despise one's self. 

It is great wisdom and perfection to think nothing of 
ourselves and to think always well and highly of others. 

If thou shouldest see another openly sin or commit 
some heinous offence, yet oughtest thou not to think 
the better of thyself ; for thou knowest not how long 
thou shalt be able to stand. 

We are all frail, but do thou regard none more frail 
than thyself. 

CHAPTER III 

<2M tije Sortntu of Crutfj 

HAPPY is he whom truth by itself doth teach, not 
by figures and words that pass aw r ay, but as it is 
in itself. 

Our own opinion and our own feelings often deceive 
us, discerning but little. 



6 OF THE DOCTRINE OF TRUTH 

What availeth it to cavil and dispute much about 
dark and hidden things, for ignorance of which we 
shall not be reproved at the day of judgment? 

It is a great folly to neglect the things that are profit- 
able and necessary, and to choose to dwell upon those 
that are curious and hurtful. We have eyes and see 
not. 

2. And what have we to do with genera and species f 
He to whom the Eternal Word speaketh, is delivered 
from many questionings. 

From one Word are all things, and all things utter 
one word ; and this is the Beginning which also speaketh 
unto us. 

No man without that Word understandeth or judgeth 
rightly. 

He to whom all things are one, who reduceth all 
things to one, and seeth all things in one, may enjoy a 
quiet mind and remain at peace in God. 

God, who art the truth, make me one with thee 
in everlasting love. 

It wearieth me often to read and hear many things ; 
in thee is all that I would have and can desire. 

Let all teachers hold their peace, let all creatures be 
silent in thy sight ; speak thou alone unto me. 



OF THE DOCTRINE OF TRUTH 7 

3. The more a man is at one within himself and 
becometh of single heart, so much the more and higher 
things doth he understand without labor ; for he re- 
ceiveth the light of wisdom from above. 

A pure, simple, and steadfast spirit is not distracted, 
though it be employed in many works ; for it doeth all 
for the honor of God, and being at rest within, seeketh 
not itself in anything it doth. 

What hinder and trouble thee more than the un- 
mortified affections of thine own heart? 

A good and devout man arrangeth within himself 
beforehand those things which he ought to do. 

Neither do they draw him to the desires of an in- 
ordinate inclination, but he ordereth them according to 
the direction of right reason. 

Who hath a greater combat than he that laboreth to 
overcome himself ? 

This ought to be our endeavor, to conquer ourselves 
and daily to wax stronger, and to grow in holiness. 

4. All perfection in this life hath some imperfection 
mixed with it, and no knowledge of ours is without some 
darkness. 

A humble knowledge of thyself ° is a surer way to 
God than a deep search after learning. 



8 OF THE DOCTRINE OF TRUTH 

Yet learning is not to be blamed, nor the mere 
knowledge of any thing whatsoever, for that is good in 
itself and ordained by God ; but a good conscience and 
a virtuous life are always to be preferred. 

But because many endeavor rather to get knowledge 
than to live well, therefore they are often deceived, and 
reap little or no fruit. 

5. Oh, if men bestowed as much labor in the rooting 
out of vices and the planting of virtues as they do in 
proposing questions, there would not be so many evils 
done, nor so great scandal in the world, nor such laxity 
in monasteries. 

Truly, at the day of judgment we shall not be asked 
what we have read, but what we have done; not how 
well we have spoken, but how religiously we have lived. 

Tell me, where are all those doctors and masters 
with whom thou wast well acquainted whilst they lived 
and flourished in learning ? 

Others occupy their chairs and perhaps scarce ever 
think of those who went before them. In their lifetime 
they seemed to be something, but now they are not 
spoken of. 

6. Oh, how quickly doth the glory of the world pass 
away ! Would that their lives had been in keeping 



WISDOM AND FOBETHOUGHT IN OUR ACTIONS 9 

with their learning! Then had their study and read- 
ing been to good purpose. 

How many perish by reason of vain and worldly 
learning, who take little care of the serving of God. 

And because they rather choose to be great than humble, 
therefore they become vain in their own imaginings. 

He is truly great who hath great love. 

He is truly great that is little in his own eyes and 
that maketh no account of any height of honor. 

He is truly wise who accounteth all earthly things as 
dung, that he may win Christ. 

And he is truly learned who doeth the will of God, 
and forsaketh his own will. 



CHAPTER IV 

<&l £2Itsti0m anH JFowtfjougfjt m our Actions 

WE must not trust every saying or suggestion, but 
warily and patiently ponder things according to 
the will of God. 

Yet, alas, such is our weakness, that we often rather 
believe and speak evil of others than good. 

But perfect men do not easily credit every one who 



10 OF READING THE HOLY SCRIPTURES 

speaks to them, for they know that human frailty is 
prone to evil and very subject to error in words. 

2. It is great wisdom not to be rash in thy doings 
nor to stand stiffly in thine own opinions; as* also not 
to believe every thing which thou hearest, nor immedi- 
ately to relate again to others what thou hast heard 
or dost believe. 

Consult with^im that is wise and of sound judgment 
and seek to be instructed by one better than thyself, 
rather than to follow thine own inventions. 

A good life maketh a man wise according to God 
and giveth him experience in many things. 

The more humble a man is in himself and the more 
subject unto God, the wiser shall he be in all things 
and the more at peace. 



CHAPTER V 

<&l SScatmuj tljc $}oIg Scriptures 

TRUTH, not eloquence, is to be sought for in Holy 
Scripture. 
Each part of the Scripture is to be ?ead in the same 
spirit in which it was written. 



OF READING THE HOLY SCRIPTURES 11 

We should rather search after profit in the Scrip- 
tures than after subtle arguments. 

We ought to read plain and devout books as willingly 
as those high and profound. 

Let not the authority of the writer be a stumbling- 
block, whether he be of great or small learning; but 
let the love of pure truth draw thee to read. 

Inquire not who spoke this or that, but mark what is 
spoken. 

2. Men pass away, but the truth of the Lord re- 
maineth for ever. God speaketh unto us in sundry 
ways without respect of persons. 

Our own curiosity often hindereth us in reading the 
Scriptures, when we will examine and discuss that 
which we should rather pass over without more ado. 

If thou desire to profit, read with humility, simplicity, 
and faith; nor ever desire the reputation of being 
learned. 

Inquire willingly, and hear with silence the words of 
holy men. Let not the parables of the elders displease 
thee, for they are not given without cause. 



12 OF INORDINATE AFFECTIONS 

CHAPTER VI 

<&l EnortJinatc Affections 

WHENSOEVER a man desireth any thing inordi- 
nately, he becometh presently disquieted in 
himself. 

The proud and covetous can never rest ; the poor and 
humble in spirit dwell in much peace. 

The man that is not yet perfectly dead to himself i.s 
quickly tempted and overcome in small and trifling things. 

The weak in spirit, he that is yet in a manner carnal 
and prone to the things of sense, can hardly withdraw 
himself altogether from earthly desires. 

And therefore he is often sad when he withdraweth 
himself from them; and is easily angered when any 
one opposeth him. 

2. And if he hath followed his appetite, he is pres- 
ently disquieted with remorse of conscience; for that 
he hath yielded to his passion, which profiteth him 
nothing to the obtaining of the peace which he sought. 

True peace of heart therefore is got by resisting our 
passions, not by obeying them. 

Peace then is not in the heart of a carnal man, nor in 



OF AVOIDING VAIN HOPE AND PRIDE 13 

him that is given to outward things, but in the spiritual 
and devout man. 

CHAPTER VII 

ffif ^battling Fain l&ope an* IBxtit 

HE is vain that putteth his trust in man or in any 
created thing. 

Be not ashamed to serve others for the love of Jesus 
Christ, nor to be esteemed poor in this world. 

Confide not in thyself, but place thy hope in God. 

Do what lieth in thy power and God will assist thy 
good will. 

Trust not in thine own knowledge nor in the skill of 
any living creature, but rather in the grace of God, 
who helpeth the humble and humbleth the proud. 

2. Glory not in wealth, if thou have it, nor in friends 
because they are powerful, but in God who giveth all 
things and who desireth to give thee Himself above all 
things. 

Esteem not thyself for thy stature nor for the beauty 
of thy person, which may be disfigured and destroyed 
by a little sickness. 

Please not thyself in thy natural gifts or ability, lest 



14 TOO MUCH FAMILIARITY IS TO BE SHUNNED 

thereby thou displease God, to whom appertaineth all 
the good whatsoever thou hast by nature. 

3. Esteem not thyself better than others, lest per- 
haps in the sight of God, who knoweth what is in man, 
thou be accounted worse than they. 

Be not proud of well-doing; for the judgment of 
God is far different from the judgment of men, and that 
which pleaseth them often offendeth Him. 

If there be any good in thee, believe that there is much 
more in others, that so thou mayest preserve humility. 

It hurteth thee not to submit to all men; but it 
hurteth thee much to prefer thyself even to one. 

The humble enjoy continual peace, but in the heart 
of the proud are envy and frequent indignation. 



CHAPTER VIII 

GHjat too murij jFamtliarttg is to be SijimncK° 

LAY not thy heart open to every one, but treat of 
thy affairs with the wise and such as fear God. 
Converse not much with the young nor with strangers. 
Flatter not the rich : neither do thou seek the society 
of the great. 



OF OBEDIENCE AND SUBJECTION 15 

Keep company with the humble and simple, with the 
devout and virtuous; and confer with them of those 
things that may edify. 

t Be not familiar with any woman; but, in general, 
commend all good women to God. 

Desire to be familiar only with God and His angels, 
and avoid the acquaintance of men. 

2. We must have love towards all, but familiarity 
with all is not expedient. 

Sometimes it falleth out that a person unknown is 
much esteemed by us from the good report given him 
by others, whose presence notwithstanding is not 
grateful to the eyes of those who see him. 

We think sometimes to please others by our intimacy, 
and we rather displease them with those bad qualities 
which they discover in us. 



CHAPTER IX 

<&{ ©betJtntce an& Subjection 

FT is a great matter to live in obedience, to be under 
L a superior and not to be at our own disposing. 

It is much safer to obey than to govern. 

Many live under obedience rather out of necessity 



16 OF OBEDIENCE AND SUBJECTION 

than for love; such are discontented, and easily repine. 
Neither can they attain to freedom of mind, unless 
they willingly and heartily put themselves under obedi- 
ence for the love of God. 

Go whither thou wilt, thou shalt find no rest, but in 
humble subjection under the government of a superior. 
Many have deceived themselves, imagining to find 
happiness in change. 

2. True it is, that every one willingly doeth that 
which agreeth with his own liking and inclineth most 
to those that are of his own mind. 

But if God be amongst us, we must sometimes cease, 
for the sake of peace, to adhere to our own opinion. 

Who is so wise that he can know all things perfectly ? 

Be not therefore too confident in thine own opinion, 
but be willing to hear the views of others. 

Though thy own opinion be good, if yet thou partest 
with it for God, and followest the opinion of another, 
this shall turn to thy profit. 

3. I have often heard that it is safer to hear and to 
take counsel than to give it. 

It may also come to pass that a man's opinion may 
be good; but to refuse to yield to others when reason 
or occasion requireth it, is a mark of pride and obstinacy. 



OF AVOIDING MANY WORDS 17 



CHAPTER X 

ffif atoofohtfl fHang OTortis 

FLY the tumult of men as much as thou canst; 
for the treating of worldly affairs is a great hind- 
rance, although it be done with sincere intention; for 
we are quickly defiled and enthralled by vanity. 

Oftentimes I could wish that I had held my peace 
and that I had not been in company. 

Why do we so wiMingly talk and gossip one with another, 
since we seldom cease before we have hurt our conscience ? 

We are so willing to talk because, by discoursing one 
with another, we seek to receive comfort and desire to 
ease the mind wearied with many thoughts: 

And we very willingly talk and think of those things 
which we most love or desire, or else of those things 
which we most dislike. 

2. But alas, it is often in vain, and to no purpose; 
for this outward comfort is the cause of no small loss of 
inward and divine consolation. 

Therefore we must watch and pray, lest our time 
pass away idly. 



18 OF ACQUIRING PEACE 

If it be lawful and expedient for thee to speak, speak 
those things that may edify. 

Evil habit and neglect of our own growth in grace 
give too much liberty to thoughtless speech. 

But conversation on spiritual things doth greatly 
further our spiritual growth, especially when persons of 
one mind and spirit associate together in God. 



CHAPTER XI 

<&i Requiting Peace antJ of Zeal for 6rltott) in holiness 

WE might enjoy much peace if we would not busy 
ourselves with the words and deeds of other 
men and with things which do not concern us. 

How can he abide long in peace who thrusteth him- 
self into the cares of others, who seeketh occasions abroad, 
who is little or seldom inwardly recollected? 

Blessed are the single-hearted, for they shall enjoy 
much peace. 

2. Why were some of the saints so perfect and con- 
templative? Because they labored wholly to mortify 
in themselves all earthly desires, and therefore they 



OF ZEAL FOR GROWTH IN HOLINESS 19 

could with their whole heart fix themselves upon God 
and be free for holy retirement. 

We are too much led by our passions and too solicitous 
for transitory things. 

We also seldom overcome any one vice perfectly, and 
are not inflamed with a fervent desire to grow better 
every day; and therefore we remain cold and luke- 
warm. 

3. If we were thoroughly in earnest and not en- 
tangled with outward things, then should we be able to 
relish divine things and to have some experience of 
heavenly contemplation. 

The greatest and, indeed, the whole impediment is 
that we are not free from passions and lusts, neither do 
we endeavor to walk in the perfect way of the saints ; 
and when but a small adversity befalleth us, we are too 
quickly dejected and turn ourselves to human consola- 
tions. 

4. If we would endeavor like brave men to stand in 
the battle, surely we should feel the assistance of God 
from Heaven. 

For He who giveth us occasion to fight, to the end 
that we may get the victory, is ready to succor those 
that fight and that trust in His grace. 



20 OF ACQUIRING PEACE 

If we regard our progress in religious life as progress 
only in some outward observances, our devotion will 
quickly be at an end. 

But let us lay the axe to the root, that being freed 
from passions, we may find rest to our souls. 

5. If every year we would root out one vice, we 
should soon become perfect men. 

But now oftentimes we perceive, on the contrary, 
that we were better and purer at the beginning of our 
conversion, than many years after our profession. 

Our fervor and growth should increase daily ; but 
now it is accounted a great matter if a man can retain 
but some part of his first fervor. 

If we would do but a little violence to ourselves at 
the beginning, then should we be able to perform all 
things afterwards with ease and delight. 

6. It is hard to forego that to which we are accus- 
tomed, and yet harder to go against our own will. 

But if thou dost not overcome small and easy things, 
when wilt thou overcome harder things? 

Resist thy inclination in the very beginning and un- 
learn evil habits, lest perhaps by little and little they 
draw thee into greater difficulties. 

Oh, if thou didst but consider how much inward 



OF THE PROFIT OF ADVERSITY 21 

peace unto thyself and joy unto others thou wouldest 
procure by conducting thyself well, I think that thou 
wouldest be more careful of thy spiritual progress. 



CHAPTER XII 

m tfje Profit of submits 

IT is good that we have sometimes troubles and 
crosses, for they often make a man enter into him- 
self and consider that he is here in banishment and 
ought not to place his trust in any worldly thing. 

It is good that we be sometimes contradicted and 
harshly and unfairly judged, and this although we do 
and intend well. 

These things often help us to humility and defend us 
from vain glory ; for we are more inclined to seek God 
for our inward witness, when outwardly we be con- 
temned by men and there is no credit given to us. 

2. And therefore a man should rest wholly in God, 
that he need not to seek many comforts of men. 

When a good man is afflicted, tempted, or troubled 
with evil thoughts, he understandeth better the great 



22 OF RESISTING TEMPTATION 

need he hath of God, without whom he perceiveth he 
can do nothing that is good. 

Then also he sorroweth, lamenteth, and prayeth by 
reason of the miseries he suffereth. 

Then he is weary of living longer and wisheth that 
death would come, that he might depart and be with 
Christ. 

Then also he well perceiveth that perfect security 
and full peace cannot be had in this world. 



CHAPTER XIII 

<®l ftrststhuj GTrmptatttm 

SO long as we live in this world we. cannot be with- 
out tribulation and temptation. 

Hence it is written in Job, — The life of man upon 
earth is a life of temptation. 

Every one therefore ought to be careful about his 
temptations, and to watch in prayer, lest the devil find 
occasion to deceive ; for he never sleepeth, but goeth 
about seeking whom he may devour. 

No man is so perfect and holy but he hath sometimes 
temptations, and we cannot be altogether without them. 



OF RESISTING TEMPTATION 23 

2. Temptations are often very profitable to us 
though they be troublesome and grievous, for through 
them a man is humbled, purified, and instructed. 

All the saints passed through many tribulations and 
temptations and profited thereby ; but they that could 
not bear temptations became reprobate and fell away. 

There is no order so holy nor place so secret that 
there be not temptations or adversities in it. 

3. There is no man that is altogether free from tempta- 
tions whilst he liveth on earth ; for the root thereof is 
in ourselves, who are born with an inclination to evil. 

When one temptation or tribulation goeth away, an- 
other cometh ; and we shall ever have something to 
suffer, because we are fallen from the state of original 
happiness. 

Many seek to fly temptations and fall more grievously 
into them. 

By flight alone w^e cannot overcome, but by patience 
and true humility we become stronger than all our 
enemies. 

4. He that avoideth them but outwardly, and doth 
not pluck them up by the roots, shall profit little ; yea, 
temptations will the sooner return unto him and will 
be more violent than before. 



24 OF RESISTING TEMPTATION 

By little and little and by patience with long-suffering, 
through God's help, thou shalt more easily overcome 
than by violence and thine own disquietude. 

Often take counsel in temptations and deal not 
roughly with him that is tempted ; but give him com- 
fort, as thou wouldest wish to be done to thyself. 

5. The beginning of all evil temptations is incon- 
stancy of mind and small confidence in God. 

For as a ship without a helm is tossed to and fro by 
the waves, so the man who is careless and forsaketh his 
purpose is many ways tempted. 

Fire trieth iron and temptation a just man. 

We know not oftentimes what we are able to do, but 
temptation shows us what we are. 

Yet we must be watchful, especially in the beginning 
of the temptation ; for the enemy is then more easily 
overcome, if he be not suffered to enter the door of our 
hearts but be resisted at the very gate on his first 
knocking. 

Wherefore one said, 

Resist beginnings; all too late the cure, 

When ills have gathered strength through long delay. 

For first there cometh to the mind a bare thought of 



OF RESISTING TEMPTATION 25 

evil, then a strong imagination thereof, afterwards 
delight and evil motion, and then consent. 

And so by little and little our wicked enemy getteth 
complete entrance when he is not resisted in the beginning. 

And the longer a man is negligent in resisting, the 
weaker doth he become daily in himself, and the stronger 
the enemy against him. 

6. Some suffer great temptations in the beginning of 
their conversion, some at the end. 

Others again are much troubled almost through the 
whole of their life. 

Some are but slightly tempted, according to the wis- 
dom and equity of the Divine appointment, which 
weigheth the states and deserts of men and ordaineth 
all things for the welfare of His own chosen ones. 

7. We ought not therefore to despair when we are 
tempted, but so much the more fervently to pray unto 
God that He will vouchsafe to help us in all tribulations ; 
for He will surely, according to the words of St. Paul, 
make with the temptation such issue, that we may be 
able to bear it. 

Let us therefore humble our souls under the hand of 
God in all temptations and tribulations, for He will 
save and exalt the humble in spirit. 



26 OF AVOIDING RASH JUDGMENT 

8. In temptations and afflictions a man is proved as 
regards how much he hath profited ; and his reward is 
thereby the greater, and his virtues do more eminently 
shine forth. 

Neither is it any such great thing if a man be devout 
and fervent when he feeleth no affliction ; but if in 
time of adversity he bear himself patiently, there is 
hope then of great growth in grace. 

Some are kept from great temptations and in small 
ones which do daily occur are often overcome, to the 
end that, being humbled, they may never presume on 
themselves in great matters since they are worsted in 
things so small. 

CHAPTER XIV 
ffif atoofohtfl &asf) Jungment 

TURN thine eyes unto thyself, and beware thou 
judge not the deeds of other men. In judging of 
others a man laboreth in vain, often erreth and easily 
sinneth ; but in judging and examining himself, he 
always laboreth fruitfully. 

We often judge of things according as we fancy them, 



OF AVOIDING RASH JUDGMENT 27 

for personal feeling bereaves us easily of a right judg- 
ment. 

If God were always the pure object of our desire, we 
should not be so easily deceived through erring judg- 
ment. 

2. But oftentimes something lurketh within, or else 
occurreth from without, which draweth us after it. 

Many secretly seek themselves in what they do, and 
know it not. 

They seem also to live in good peace of mind when 
things are done according to their will and opinion, but 
if things happen otherwise than they desire they are 
straightway moved and much vexed. 

The diversities of judgments and opinions cause often- 
times dissensions between friends and countrymen, 
between religious and devout persons. 

3. An established custom is with difficulty broken, and 
no man is willing to be led farther than himself can see. 

If thou dost more rely upon thine own reason or in- 
dustry than upon that power which bringeth thee under 
the obedience of Jesus Christ, it will be long before thou 
become illuminated ; for God will have us perfectly 
subject unto Him, that, being inflamed with His love, 
we may transcend the narrow limits of human reason. 



28 OF WORKS OF CHARITY 

CHAPTER XV 

m OTorfcs of Gijaritg 

FOR no worldly thing, nor for the love of any man, 
is any evil to be done ; yet, for the welfare of one 
that standeth in need, a good work is sometimes to be 
intermitted without any scruple, or rather to be changed 
for a better. 

For by doing this, a good work is not lost, but changed 
into a better. 

Without charity the outward work profiteth nothing ; 
but whatsoever is done in charity, be it never so little 
and contemptible in the sight of the world, becometh 
wholly fruitful. 

For God weigheth more with how much love a man 
worketh, than how much he doeth. 

He doeth much that loveth much. 

2. He doeth much that doeth a thing well. He 
doeth well that rather serveth the common weal than 
his own will. 

Oftentimes a work seemeth to be of charity, and it is 
rather a work of the flesh ; because natural inclination, 



OF BEARING WITH THE FAULTS OF OTHERS 29 

self-will, hope of reward, and desire of our own interest 
are motives seldom absent. 

3. He that hath true and perfect charity seeketh 
himself in nothing, but only desireth in all things that 
the glory of God should be exalted. 

He also envieth none, because he seeketh no private 
good ; neither doth he will to rejoice in himself, but 
wisheth above all things to be made happy in the enjoy- 
ment of God. 

He attributeth nothing that is good to any man, but 
wholly referreth it unto God, from whom as from their 
fountain all things proceed ; in whom all the saints do 
rest as in their last end and highest fruition. 

If a man had but one spark of true charity, he would 
certainly discern that all earthly things are full of vanity. 



CHAPTER XVI 

<Bi Bearing tottij tfje jFauits of ®tfjers 

THOSE things that a man cannot amend in himself 
or in others, he ought to suffer patiently until 
God order them otherwise. 

Think that perhaps it is better so for thy trial and 



30 OF BEARING WITH THE FAULTS OF OTHERS 

patience, without which all our good deeds are not 
much to be esteemed. 

Thou oughtest to pray, notwithstanding, when thou 
hast such impediments, that God would vouchsafe to 
help thee, and that thou mayest bear them rightly. 

2. If one that is once or twice warned will not give 
over, contend not with him ; but commit all to God, that 
His will may be done and His name honored in all His 
servants, for He well knoweth how to turn evil into good. 

Endeavor to be patient in bearing with the defects 
and infirmities of others, of what sort soever they be ; 
for thyself also hast many failings which must be borne 
with by others. 

If thou canst not make thyself such a one as thou 
wouldest, how canst thou expect to have another in all 
things to thy liking ? 

We would willingly have others perfect, and yet we 
amend not our own faults. 

3. We will have others severely corrected, and will 
not be corrected ourselves. 

The large liberty of others displeaseth us, and yet 
we will not have our own desires denied us. 

We will have others kept under by strict laws, but 
in no sort will we ourselves be restrained. 



OF LIFE IN A RELIGIOUS COMMUNITY 31 

And thus it appeareth how seldom we weigh our 
neighbor in the same balance with ourselves. 

If all men were perfect, what should we have to 
suffer from our neighbor for the sake of God? 

4. But now God hath thus ordered it, that we may 
learn to bear one another's burdens : for no man is 
without fault ; no man but hath his burden ; no man 
is sufficient of himself ; no man is wise enough of him- 
self ; but we ought to bear Yvdth one another, comfort 
one another, help, instruct, and admonish one another. 

Occasions of adversity best discover how great virtue 
or strength each one hath. 

For occasions do not make a man frail, but they 
show what he is.° 



CHAPTER XVII 

<&i lltfe in a ifoligtous Communtts 

fT^HOU must learn to break thine own will in many 
JL things if thou wilt have peace and concord with 
others. 

It is no small matter to dwell in a religious com- 
munity or monastery, to hold thy place there without 



32 OF LIFE IN A RELIGIOUS COMMUNITY 

giving offence and to continue faithful even unto 
death. 

Blessed is he that hath there lived well and ended 
happily. 

If thou wilt stand firm and grow as thou oughtest, 
esteem thyself as a pilgrim and stranger upon earth. 

Thou must be contented for Christ's sake to be 
esteemed as a fool in this world, if thou desire to lead 
the life of a monk. 

2. Habit and tonsure profit little; but change of 
heart and perfect mortification of the passions make a 
true monk. 

He that seeketh any thing else but God and the 
salvation of his soul, shall find nothing but tribulation 
and sorrows. 

Neither can he remain long in peace, that laboreth 
not to be the least and subject to all. 

3. Thou earnest to serve, not to rule. Know that 
thou wast called to suffer and to labor, and not to be 
idle nor to spend thy time in talk. 

Here therefore men are tried as gold in the furnace. 
Here no man can stand, unless he humble himself 
with his whole heart for the love of God. 






OF THE EXAMPLES OF THE HOLY FATHERS 33 

CHAPTER XVIII 

<&i tfye lExamples of tfje J^olg Jatfjers 

CONSIDER the lively examples of the holy Fathers 
in whom true perfection and religion shone, and 
thou shalt see how little it is, almost nothing, which we 
do now in these days. 

Alas, what is our life, if we be compared to them ! 

The saints and friends of Christ served the Lord in 
hunger and thirst, in cold and nakedness, in labor and 
weariness, in watchings and fastings, in prayer and holy 
meditations, in many persecutions and reproaches. 

2. Oh, how many and grievous tribulations suffered 
the Apostles, Martyrs, Confessors, Virgins, and all the 
rest that endeavored to follow the steps of Christ ! 
For they hated their lives in this world, that they might 
keep them unto life eternal. 

Oh, how strict and self -renouncing a life led those holy 
Fathers in the* wilderness ! How long and grievous 
temptations suffered they ! How often were they as- 
saulted by the enemy ! What frequent and fervent 
prayers offered they to God ! What rigorous abstinences 



34 OF THE EXAMPLES OF THE HOLY FATHERS 

did they observe ! How great zeal and care had they 
of their spiritual advancement ! How strong a combat 
waged they for the overcoming of their lusts ! What 
pure and upright intentions kept they towards God ! 

In the day they labored, and in the night they at- 
tended to continual prayer ; although, even while they 
labored, they never ceased from mental prayer. 

3. They spent all their time with profit ; every hour 
seemed but short for the service of God. And by 
reason of the great sweetness they felt in contemplation, 
they forgot the necessity of refreshment for the body. 

They renounced all riches, dignities, honors, friends 
and kinsfolk ; they desired to have nothing which ap- 
pertained to the world; they scarce took the necessaries 
of life; they grudged even the necessary care of the body. 

Therefore they were poor earthly things, but very 
rich in grace and virtues. 

Outwardly they were destitute, but inwardly they 
were refreshed with grace and divine consolation. 

4. They were strangers to the world, but near and 
familiar friends to God. 

They seemed to themselves as nothing, and to this 
present world despicable ; but they were precious and 
beloved in the eyes of God. 



OF THE EXAMPLES OF THE HOLY FATHERS 35 

They were grounded in true humility, they lived in 
simple obedience, they walked in love and patience; 
and therefore they grew daily in the Spirit and obtained 
great grace in God's sight. 

They were given for an example to all religious per- 
sons ; and they should more stimulate us to endeavor 
after spiritual advancement, than the number of the 
lukewarm should prevail to make us remiss. 

5. Oh, how great was the fervor of all religious persons 
in the beginning ! 

How great was their devotion to prayer ! What ambi- 
tion to excel others in virtue, what exact discipline then 
flourished ! How great reverence and obedience, under 
the rule of their superiors, observed they in all things ! 

Their footsteps yet remaining testify that they were 
indeed holy and perfect men, who, fighting thus valiantly, 
trod the world under their feet. 

Now he is greatly accounted of who is not a trans- 
gressor, and who can with patience endure that which 
he hath received. 

6. Oh, the lukewarmness and negligence of our times, 
that we so quickly decline from the ancient fervor and 
are come to that pass that very sloth and lukewarm- 
ness of spirit make our life tedious unto us. 



36 OF THE EXERCISES OF A GOOD RELIGIOUS 

Would to God the desire to grow in virtues did not 
wholly sleep in thee, who hast often seen so many 
examples of the devout ! 



CHAPTER XIX 

(&l tfye lErcrcises of a (5ooD IfteltgiottS 

THE life of a good religious ought to excel in all 
virtues, that he may inwardly be such as out- 
wardly he seemeth to men. 

And rightly there ought to be much more within than 
is perceived without. For God beholdeth us, God whom 
we are bound most highly to reverence wheresoever we 
are and to walk in purity like angels in His sight. 

Daily ought we to renew our purpose and stir our- 
selves to greater fervor, as though this were the first 
day of our conversion, and to say, — 

Help me, my God, in this my good purpose, and in 
thy holy service ; and grant that I may now this day 
begin perfectly, for that which I have done hitherto is 
as nothing. 

2. According to our purpose shall be the rate of 



OF THE EXERCISES OF A GOOD RELIGIOUS 37 

our spiritual progress ; and much diligence is necessary 
to him that will profit much. 

And if he that firmly purposeth often faileth, what 
shall he do that seldom or but weakly resolveth ? 

Yet in various ways it happeneth that we forsake our 
resolutions, and a slight omission of our spiritual exer- 
cises is not without loss to our souls. 

The purpose of just men dependeth not upon their 
own wisdom, but upon God's grace, on which they 
always rely for whatsoever they take in hand. 

For man proposeth, but God disposeth ; neither is 
the way of man in himself. 

3. If an accustomed exercise be sometimes omitted, 
either for some act of piety or profit to our brother, it 
may easily be performed afterwards. 

But if out of weariness or carelessness we lightly omit 
it, it is very blameworthy, and will be felt to be hurtful. 
Do the best we can, we shall still too easily fail in many 
things. 

Yet must we always have some fixed purpose, and es- 
pecially against those sins which do most of all hinder us. 

We must diligently search into and set in order both 
our outward and inward things, because both are of 
importance to our progress in godliness. 



38 OF THE EXERCISES OF A GOOD RELIGIOUS 

4. If thou canst not be continually recollected, yet 
be so sometimes, at least twice a day, namely, in the 
morning and at night. 

In the morning fix thy good purpose, and at night 
examine what thou hast done, how thou hast behaved 
thyself, in word, deed, and thought, for in these per- 
haps thou hast oftentimes offended both God and thy 
neighbor. 

Gird up thy loins like a man against the vile assaults 
of the devil ; bridle thy riotous appetite, and thou 
shalt be the better able to restrain all the unruly motions 
of the flesh. 

Never be entirely idle ; but either be reading or writ- 
ing, praying or meditating, or doing something for the 
public good. 

As for bodily exercises, they must be used with dis- 
cretion, neither are they to be practised equally by all. 

5. Those devotions which belong not to the com- 
munity ought not to be done in public ; for private 
devotions are practised most safely in secret. 

Nevertheless thou must beware thou neglect not 
those which are common, being more ready for what is 
private. But having fully and faithfully accomplished 
all which thou art bound and enjoined to do, if thou 



. 



OF THE EXERCISES OF A GOOD RELIGIOUS 39 

hast any spare time, betake thee to thyself as thy 
devotion calleth thee. 

All cannot use one kind of spiritual exercise, but one 
is more useful for this person, another for that. 

According to the seasonableness of times also, divers 
exercises are fitting ; some suit better with us on work- 
ing days, others on holy days. 

In time of temptation we have need of some, and of 
others in time of peace and quiet. 

Some suit us when we are sad, and others when we 
rejoice in the Lord. 

6. About the time of the chief festivals good exer- 
cises are to be renewed and the prayers of the saints 
more fervently to be implored. 

From festival to festival we should make resolutions 
as though we were then to depart out of this world 
and to hie us to the everlasting festival. 

Therefore ought we carefully to prepare ourselves at 
holy times and to live more devoutly and to keep more 
exactly all things that we are to observe, as though we 
were shortly at God's hands to receive the reward of 
our labors. 

7. But if that reward be deferred, let us reflect that 
we are not sufficiently prepared and unworthy yet of 



40 OF THE LOVE OF SOLITUDE AND SILENCE 

so great glory which shall be revealed to us in due time ; 
and let us endeavor to prepare ourselves better for our 
departure. 

Blessed is that servant, saith the evangelist St. 
Luke, whom his Lord when He cometh shall find watch- 
ing ; amen, I say to you, He shall set him over all His 
possessions. 



CHAPTER XX 

<®i t\)t ilobr of &olttufcc anH &tlenrc 

SEEK a convenient time for reflection, and meditate 
often upon God's loving kindness. 

Meddle not with things too high for thee ; but read 
such things as may rather yield compunction to thy 
heart than occupation to thy head. 

If thou wilt withdraw thyself from speaking vainly 
and from gadding idly, as also from hearkening after 
novelties and rumors, thou shalt find leisure enough for 
meditation on good things. 

The greatest saints avoided the society of men 
when they could conveniently, and did rather choose to 
live to God in secret. 



OF THE LOVE OF SOLITUDE AND SILENCE 41 

2. As often as I have been among men, said a 
philosopher, I have returned home less a man. 

And this we find true when we talk long together. 
It is easier not to speak at all than not to speak too much. 

It is easier for a man to keep retired at home than 
to be able sufficiently to watch over himself abroad. 

He therefore that seeketh to attain to the more in- 
ward and spiritual things of religion, must with Jesus 
draw apart from the crowd. 

No man doth safely appear abroad but he who can 
abide at home. 

No man doth safely speak but he that is glad to hold 
his peace. 

No man doth safely rule but he that is glad to be 
ruled. 

No man doth safely rule but he that hath learned 
to obey gladly. 

3. No man rejoiceth safely unless he hath within 
him the testimony of a good conscience. 

Always the security of the saints was full of the 
fear of God. 

Neither were they the less anxious and humble in 
themselves in proportion as they shone outwardly with 
grace and great virtues. 



42 OF THE LOVE OF SOLITUDE AND SILENCE 

But the security of bad men ariseth from pride and 
presumption, and in the end it deceiveth them. 

Although thou seem to be a good religious, or a de- 
vout solitary, yet never promise thyself security in this 
life. 

4. Oftentimes those who have been in the greatest 
esteem and account amongst men have fallen into the 
greatest danger by overmuch self-confidence. 

Wherefore, to many it is more profitable not to be 
altogether free from temptations, but to be often as- 
saulted, lest they should feel too safe and so perhaps 
be puffed up with pride, or else should too freely give 
themselves to worldly comforts. 

Oh, how good a conscience would he keep that would 
never seek after transitory joy, nor ever entangle him- 
self with the world ! 

Oh, what great peace and quiet would he possess, 
that would cut off all vain anxiety and think only upon 
divine things and such as are profitable for his soul, 
and would place all his confidence in God ! 

5. No man is worthy of heavenly comfort unless he 
have diligently exercised himself in holy compunction. 

If thou desirest true contrition of heart, enter into 
thy secret chamber and shut out the tumults of the 



OF THE LOVE OF SOLITUDE AND SILENCE 43 

world, as it is written, — Commune with yo ur own heart, 
and in your chamber, and be still. In thy cell thou 
shalt find what abroad thou shalt too often lose. 

The cell, constantly dwelt in, groweth sweet ; but, 
rarely occupied, it becometh loathsome. 

If in the beginning of thy. conversion thou art con- 
tent to remain in it, and keep to it well, it will after- 
wards be to thee a dear friend, and a most pleasant 
comfort. 

6. In silence and in stillness a religious soul ad- 
vantageth itself and learneth the mysteries of Holy 
Scripture. 

There it findeth rivers of tears wherein it may every 
night wash and cleanse itself, that it may be so much 
the more familiar with its Creator, by how much the 
farther off it liveth from all worldly disquiet. 

To whomsoever therefore who withdraweth himself 
from his acquaintances and friends, God will draw near 
with His holy angels. 

It is better for a man to live alone and to have regard 
to himself, than to neglect his soul and work miracles. 

It is commendable in a religious seldom to go abroad, 
to be unwilling to see or to be seen. 

7. Why art thou desirous to see that which it is 



44 OF THE LOVE OF SOLITUDE AND SILENCE 

unlawful for thee to have? The world passeth away 
and the lust thereof. 

The lusts of the flesh draw us to rove abroad; but, 
when the time is past, what earnest thou home with 
thee but a burdened conscience and a distracted heart ? 

A joyous going forth bringeth often a mournful 
return, and a merry evening maketh a sad morning. 

So all carnal joy entereth gently, but in the end it 
stingeth to remorse and death. 

What canst thou see elsewhere which thou canst not 
see here? Behold the heaven and the earth and all 
the elements ; for of these are all things created. 

8. What canst thou see anywhere that can long con- 
tinue under the sun ? 

Thou thinkest perchance to satisfy thyself, but thou 
canst never attain to it. 

Couldst thou see all things present before thine eyes, 
what were it but a vain sight ? 

Lift up thine eyes to God in the highest and pray 
him to pardon thy sins and negligences. 

Leave vain things to vain people ; but be thou intent 
upon those things which God hath commanded thee. 

Shut thy door upon thee, and call unto thee Jesus, 
thy Beloved. 



OF COMPUNCTION OF HEART 45 

Stay with Him in thy cell ; for thou shalt not find 
so great peace anywhere else. 

If thou hadst not gone abroad and hearkened to idle 
rumors, thou wouldst the better have preserved a happy 
peace of mind. But since thou delightest sometimes 
to hear news, it is but fit thou suffer for it some dis- 
quietude of heart. 



CHAPTER XXI 

<&{ &0mpxmctt0n at f^eart 

IF thou wilt make any progress in godliness, keep 
thyself in the fear of God and seek not too much 
liberty. Restrain all thy senses under discipline and 
give not thyself over to foolish mirth. 

Give thyself to compunction of heart and thou shalt 
find devotion. 

Compunction layeth open much good, which disso- 
luteness is wont quickly to destroy. 

It is a wonder that any man can ever perfectly re- 
joice in this life if he duly consider and thoroughly 
weigh his state of banishment and the many perils 
wherewith his soul is environed. 



46 OF COMPUNCTION OF HEART 

2. Through levity of heart and small care for our fail- 
ings, we feel not the real sorrows of our souls, and so often- 
times we vainly laugh when we have just cause to weep. 

There is no true liberty nor right joy but in the fear 
of God with a good conscience. 

Happy is he who can cast off all distracting impedi- 
ments and bring himself to the one purpose of holy 
compunction. 

Happy is he who can abandon all that may defile 
or burden his conscience. 

Strive manfully ; habit is overcome by habit. 

If thou canst let others alone, they likewise will let 
thee alone. 

3. Busy not thyself in the affairs of others, neither 
do thou entangle thyself with the cares of thy superiors. 

Ever have an eye to thyself first, admonish thyself 
rather than thy friends. 

If thou hast not the favor of men, be not grieved at 
it ; but let thy concern be that thou dost not behave 
thyself so warily and circumspectly as it becometh the 
servant of God, and a devout religious. 

It is better oftentimes and safer that a man should 
not have many consolations in this life, especially such 
as are according to the flesh. 



OF COMPUNCTION OF HEART 47 

But that we have not divine consolations at all or 
do very seldom taste them, the fault is ours, because 
we seek not after compunction of heart nor do altogether 
forsake the vain and outward comforts of this world. 

4. Know that thou art unworthy of divine consola- 
tion and that thou hast rather deserved much tribula- 
tion. 

When a man hath perfect compunction, then is the 
whole world burdensome and bitter unto him. 

A good man findeth always sufficient cause for 
mourning and weeping. 

For whether he consider his own or his neighbor's 
estate, he knoweth that none liveth here without tribu- 
lation. 

And the more closely a man looketh into himself, so 
much the more he sorroweth. 

Our sins and vices, wherein we lie so enwrapt that we 
can seldom apply ourselves to heavenly contemplations, 
do minister unto us matter of just sorrow and inward 
compunction. t 

5. Didst thou oftener think of death than of a long 
life, thou wouldst doubtless be more zealous to amend. 

If also thou didst but consider within thyself the 
infernal pains in the other world, I believe thou wouldst 



48 OF THE CONSIDERATION OF HUMAN MISERY 

willingly undergo any labor or sorrow here, and not be 
afraid of the greatest austerity. 

But because these things enter not the heart and we 
still love those things only that delight us, therefore it 
is we remain cold and very sluggish. 

6. It is often our poverty of spirit which maketh our 
miserable body so easily to complain. 

Pray therefore unto the Lord with all humility that 
He will vouchsafe to give thee the spirit of compunc- 
tion. And say with the Prophet, — Feed me, Lord, 
with the bread of tears, and give me to drink tears in 
full measure. 



CHAPTER XXII 

®f tijc (Eonstticratton of JSjuman fHtserg 

MISERABLE thou art, wheresoever thou be, or 
whithersoever thou turnest, unless thou turn 
thyself unto God. , 

Why art thou troubled when things succeed not as 
thou wouldst or desirest ? For who is he that hath all 
things according to his mind? Neither I nor thou, 
nor any man upon earth. 



I 



OF THE CONSIDERATION OF HUMAN MISERY 49 

There is none in this world, even though he be king 
or pope, without some tribulation or perplexity. 

Who, then, hath the happiest lot? Even he who is 
able to suffer something for God. 

2. Many weak and infirm persons say, — Behold ! 
what a happy life such a one leads ; how wealthy, how 
great he is, in what power and dignity ! 

But lift up thine eyes to the riches of heaven, and 
thou shalt see that all the goods of this life are nothing. 
They are very uncertain, and rather burdensome than 
otherwise, because they are never possessed without 
anxiety and fear. 

Man's happiness consisteth not in having abundance of 
temporal goods, but a moderate portion is sufficient for 
him. 

Truly it is misery to live upon the earth. 

The more a man desireth to be spiritual, the more 
bitter doth this present life become to him, because he 
seeth more clearly and perceiveth more sensibly the 
defects of human corruption. 

For to eat and to drink, to sleep and to watch, to labor 
and to rest, and to be subject to other necessities of nature, 
is doubtless a great misery and affliction to a religious 
man who would gladly be released and freed from all sin. 



50 OF THE CONSIDERATION OF HUMAN MISERY 

3. For the inward man is much weighed down in 
this world by the needs of the body. 

Therefore the Prophet prayeth with great devotion 
to be enabled to be free from them, saying, — From my 
necessities deliver me, Lord. 

But woe be to them that know not their own misery, 
and a greater woe to them that love this miserable and 
corruptible life ! 

For some there be who so much dote upon it, that al- 
though by labor or by begging they can scarce get mere 
necessaries, yet if they might be able to live here always, 
they would care nothing at all for the kingdom of God. 

4. Oh, how senseless are these men and unbelieving in 
heart who lie so deeply sunk in the earth, that they can 
relish nothing but carnal things ! 

But miserable as they are, they shall in the end feel 
to their cost how vile and how worthless that was which 
they loved. 

But the saints of God and all the devout friends of 
Christ regarded not those things which pleased the 
flesh, nor those which were in repute in this life, but 
panted after everlasting riches with their whole hope 
and earnest effort. 

Their whole desire was carried upward to things 



OF THE CONSIDERATION OF HUMAN MISERY 51 

durable and invisible, that the desire of things visible 
might not draw them to things below. 

5. my brother, cast not away thy confidence of 
making progress in godliness ; there is yet time, the 
hour is not yet past. 

Why wilt thou defer thy good purpose from day to 
day ? Arise and begin in this very instant, and say, — 
Now is the time to do, now is the time to fight, now is 
the fit time to amend my life. 

When thou art ill at ease and much troubled, then 
is the time for earning merit. 

Thou must pass through fire and water before thou 
come to refreshment. 

Unless thou doest violence to thyself, thou shalt 
never get the victory over sin. 

So long as we carry about us this frail body of ours, 
we can never be without sin nor live without weariness 
and pain. 

We would gladly have rest from all misery, but see- 
ing that by sin we have lost our innocence, we have 
lost also the true felicity. 

Therefore it becometh us to have patience and to wait 
for the mercy of God, till this tyranny be past and 
mortality be swallowed up in life. 



52 OF THE CONSIDERATION OF HUMAN MISERY 

6. Oh, how great is human frailty which is always 
prone to evil ! 

To-day thou confessest thy sins, and to-morrow thou 
committest the very same which thou hast confessed. 

Now, thou dost resolve to look well unto thy ways, 
and within an hour thou behavest as though thou 
hadst never resolved at all. 

Good cause have we therefore to humble ourselves 
and never to have any great conceit of ourselves, since 
we are so frail and so inconstant. 

That also may quickly be lost by our own negligence 
which by the grace of God and with much labor we 
have scarce at length obtained. 

7. What will become of us in the end, who begin so 
early to wax lukewarm ? 

Woe unto us, if we choose to rest, as if all were now 
peace and safety, when as yet there appeareth no sign 
of true holiness in our life. 

We have much need like young novices to be newly 
instructed again to good life, if haply there be some hope 
of future amendment and greater spiritual progress. 



OF MEDITATION ON DEATH 53 

CHAPTER XXIII 

ffif fHetrttation on Beatij 

VERY quickly there will be an end of thee here ; 
see therefore to thy state. 

To-day man is ; to-morrow he is gone. 

And when he is out of sight, quickly also is he out of 
mind. 

Oh, the stupidity and hardness of man's heart, which 
thinketh only upon the present and doth not rather 
regard what is to come ! 

Thou oughtest so to order thyself in all thy thoughts 
and actions as if to-day thou wert to die. 

If thou hadst a good conscience, thou wouldst not 
greatly fear death. 

It were better to avoid sin than to escape death. 

If to-day thou art not prepared, how mlt thou be so 
to-morrow ! 

To-morrow is uncertain, and how knowest thou that 
thou shalt live till to-morrow ! 

2. What availeth it to live long when there is so 
small amendment in us ? 



54 OF MEDITATION ON DEATH 

Alas, length of days doth not always better us, but 
often rather increaseth our sins. 

Oh, that we had spent but one day in this world 
thoroughly well ! 

Many there are who reckon years of conversion ; 
and yet full slender oftentimes is the fruit of amend- 
ment. 

If to die be accounted dreadful, to live long may per- 
haps prove more dangerous. 

Happy is he that always hath the hour of his death 
before his eyes, and daily prepareth himself to die. 

If at any time thou hast seen a man die, reflect that 
thou must also pass the same way. 

3. When it is morning, think that thou mayest die 
before night ; and when evening cometh, dare not to 
promise thyself the next morning. 

Be thou therefore always in readiness, and so lead 
thy life that death may never take thee unprepared. 

Many die suddenly and when they look not for it ; for 
the Son of Man will come in an hour when we think not. 

When that last hour shall come, thou wilt begin to 
have a far different opinion of thy whole life that is past, 
and be exceeding sorry that thou hast been so careless 
and remiss. 



OF MEDITATION ON DEATH 55 

4. Oh, how wise and happy is he that now laboreth 
to be such a one in his life as he will desire to be found 
at the hour of death ! 

A perfect contempt of the world, a fervent desire to 
go forward in all virtue, a love of discipline, a laborious 
repentance, a ready obedience, a denying of ourselves 
and an endurance of any affliction whatsoever for the 
love of Christ, will give us great confidence that we 
shall die happily. 

Whilst thou art in health thou mayest do much 
good ; but when thou art sick, I see not what thou 
wilt be able to do. 

Few are improved by sickness ; so also they who 
wander much abroad, seldom become holy. 

5. Trust not to friends and kindred, neither do thou 
put off the care of thy soul's welfare till hereafter ; 
for men will forget thee sooner than thou art aware of. 

It is better to look to it. betime and to send some 
good before thee, than to trust to the help of others 
after thy death. 

If thou be not careful for thyself now, who will be 
careful for thee hereafter? 

Time now is very precious : now is the acceptable 
time ; now is the day of salvation. 



56 OF MEDITATION ON DEATH 

But alas ! that thou shouldst spend time so idly 
here, in which thou mightest purchase life eternal. 

The time will come when thou shalt desire one day 
or hour to amend in, and I know not that it will be 
granted thee. 

6. O beloved, from how great danger mightest thou 
deliver thyself, from how great fear free thyself, if thou 
wouldst be ever fearful and mindful of death ! 

Labor now so to live, that at the hour of death thou 
may est rather rejoice than fear. 

Learn now to die to the world, that thou mayest then 
begin to live with Christ. 

Learn now to contemn all things, that thou mayest 
then freely go to Christ. 

Chastise thy body now by penance that thou mayest 
then have assured confidence. 

7. Ah, fool ! Why dost thou think to live long, 
when thou canst not promise to thyself one day? 

How many have been deceived and suddenly snatched 
away! 

How often dost thou hear these reports : Such a 
man is slain, another man is drowned, a third has broken 
his neck with a fall from some high place ; this man 
died eating, and that man playing ! One perished by 



OF MEDITATIOX OX DEATH 57 

fire, another by the sword, another of the plague, an- 
other by the hands of robbers. Thus death is the end 
of all, and man's life suddenly passeth away like a 
shadow. 

8. Who shall remember thee when thou art dead, 
and who shall pray for thee ? 

Do now, even now, my beloved, whatsoever thou art 
able to do ; for thou knowest not when thou shalt die 
nor what shall befall thee after thy death. 

Xow, whilst thou hast time, heap unto thyself ever- 
lasting riches. 

Think on nothing but the salvation of thy soul, care 
for nothing but the things of God. 

Make now friends to thyself by honoring the saints 
of God, and imitating their actions, that when thou 
failest, they may receive thee into everlasting dwellings. 

9. Keep thyself as a stranger and pilgrim upon the 
earth, who hath nothing to do with the affairs of this 
world. 

Keep thy heart free and lifted up to God, because 
thou hast here no lasting city. 

Send thither thy daily prayers and sighs together 
with thy tears, that after death thy spirit may be found 
worthy to pass in felicity to the Lord. Amen, 



58 JUDGMENT AND PUNISHMENT OF SINNEBS 

CHAPTER XXIV 

<Sf 3futijgitunt anti tJje ^unfeijmcnt of dinners 

IN all things look to the end, and see how thou wilt 
be able to stand before that severe Judge from 
whom nothing is hid, who taketh no bribes, nor ad- 
mitteth any excuses, but will judge a just judgment. 

wretched and foolish sinner, who sometimes fearest 
the countenance of an angry man, what answer wilt 
thou make to God who knoweth all thy wickedness ! 

Why dost thou not provide for thyself against that 
great day of judgment, when no man can excuse or 
answer for another, but every one shall have enough to 
answer for himself ! 

Now may thy pains profit, thy tears be accepted, 
thy groans be heard ; thy grief may bring thee peace 
and purge thy soul. 

2. The patient man hath a great and wholesome 
purgatory, who, though he receive injuries, yet grieveth 
more for the malice of another than for his own suffer- 
ing ; who prayeth willingly for his adversaries, and 
from his heart forgiveth their offences. He delayeth 



JUDGMENT AND PUNISHMENT OF SINNEBS 59 

not to ask forgiveness of whomsoever he hath offended ; 
he is sooner moved to compassion than to anger ; he 
often offereth violence to himself, and laboreth to bring 
his body wholly into subjection to the spirit. 

It is better to purge out our sins and cut off 
our vices here, than to keep them to be punished 
hereafter. 

Verily we deceive ourselves through an inordinate 
love of the flesh. 

3. What is there that the fire of hell shall feed upon 
but thy sins ? 

The more thou sparest thyself now and followest 
the flesh, the more severe hereafter shall be thy punish- 
ment ; thou storest up greater fuel for that flame. 

In what things a man hath sinned, in the same shall 
he be the more grievously punished. 

There shall the slothful be pricked forward with 
burning goads, and the gluttons be tormented with ex- 
treme hunger and thirst. 

There shall the luxurious and lovers of pleasure be 
plunged into burning pitch and stinking brimstone, 
and the envious, like rabid dogs, shall howl for grief. 

4. There is no sin biit shall have its own proper tor- 
ment. 



60 JUDGMENT AND PUNISHMENT OF SINNERS 

There the proud shall be filled with all confusion ; 
the covetous shall be pinched with miserable penury. 

One hour of pain there shall be more bitter than a 
thousand years of the sharpest penance here ! 

There is no quiet, no comfort for the damned ; yet 
here we have some intermission of our labors and enjoy 
the comfort of our friends. 

Be now solicitous and sorrowful because of thy sins, 
that at the day of judgment thou mayest be secure with 
the blessed. 

For then shall the righteous with great constancy 
stand against such as have vexed and oppressed, them. 

Then shall he stand to judge them, who doth now 
humbly submit himself to the censures of men. 

Then shall the poor and humble have great confi- 
dence, but the proud man shall be compassed with fear 
on every side. 

5. Then will it appear that he was wise in this world 
who had learned to be a fool and despised for Christ's 
sake. 

Then shall every affliction patiently undergone de- 
light us, when the mouth of all iniquity shall be stopped. 

Then shall all the devout rejoice, and all the profane 
mourn. 



JUDGMENT AND PUNISHMENT OF SINNERS 61 

Then shall the mortified flesh more rejoice than that 
which hath been pampered with all pleasures. 

Then shall the mean garment shine gloriously, and 
the precious robe seem vile and contemptible. 

Then the poor cottage shall be more commended 
than the gilded palace. 

Then shall constant patience more avail us than all 
earthly power. 

Then simple obedience shall be exalted above all 
worldly wisdom. 

6. Then shall a good and clear conscience more re- 
joice a man than all the learning of philosophy. 

Then shall the contempt of riches weigh more than 
all the worldling's treasure. 

Then shalt thou be more comforted that thou hast 
prayed devoutly than that thou hast fared daintily. 

Then shalt thou be more glad that thou hast kept 
silence than that thou hast spoken much. 

Then shall good works avail more than many goodly 
words. 

Then a strict life and severe repentance shall be more 
pleasing than all earthly delights. 

Accustom thyself now to suffer a little, that thou 
mayest then be delivered from more grievous pains. 



62 JUDGMENT AND PUNISHMENT OF SINNERS 

Prove first here what thou canst endure hereafter. 

If now thou canst endure so little, how wilt thou then 
be able to support eternal torments ? 

If now a little suffering maketh thee so impatient, 
what will hell fire do hereafter ? 

Assure thyself thou canst not have two joys ; it is 
impossible to take thy pleasure here in this world, and 
after that to reign with Christ. 

7. Suppose that thou hadst up to this day lived 
always in honors and delights, what would it all avail 
thee if thou wert doomed to die at this instant ? 

All therefore is vanity, except to love God and serve 
Him only. 

For he that loveth God with all his heart is neither 
afraid of death, nor of punishment, nor of judgment, 
nor of hell ; for perfect love giveth secure access to God. 

But he that taketh delight in sin, what marvel is it 
if he be afraid both of death and judgment ? 

Yet it is good, although love be not yet of force to 
withhold thee from sin, that at least the fear of hell 
should restrain thee. 

But he that layeth aside the fear of God can never 
continue long in good estate, but falleth quickly into 
the snares of the devil. 



OF THE ZEALOUS AMENDMENT OF OUR LIFE 63 

CHAPTER XXV 

<&t tfje Zeatotia ftmntfmunt of our Wi^ok %iU 

BE watchful and diligent in the service of God, and 
often bethink thyself wherefore thou earnest hither 
and why thou hast left the world. Was it not that 
thou mightest live to God, and become a spiritual man ? 

Be fervent then in going forward, for shortly thou 
shalt receive the reward of thy labors ; there shall not 
be then any more fear or sorrow within thy borders. 

Labor but a little now and thou shalt find great rest, 
yea, perpetual joy. 

If thou continuest faithful and fervent in thy work, 
no doubt but that God will be faithful and liberal in 
rewarding thee. 

Thou oughtest to have a good hope of getting the 
victory ; but thou must not be secure, lest thou wax 
either negligent or proud. 

2. When one that was in anxiety of mind, often 
wavering between fear and hope, did once, being op- 
pressed with grief, humbly prostrate himself in a 
church before the altar in prayer, and said within him- 



64 OF THE ZEALOUS AMENDMENT OF OUR LIFE 

self, if I knew that I should yet persevere, — he 
presently heard within him an answer from God, which 
said, — If thou didst know it, what wouldst thou do ? 
Do now what thou wouldst do then, and thou shalt be 
secure. 

And being herewith comforted and strengthened, he 
committed himself wholly to the will of God, and his 
anxious wavering ceased. 

Neither had he the mind to search curiously any 
further to know what should befall him, but rather 
labored to understand what was the perfect and accept- 
able will of God for the beginning and accomplishing of 
every good work. 

3. Trust in the Lord, and do good, saith the Prophet ; 
and inhabit the land, and thou shalt be fed with the 
riches thereof. 

One thing there is that draweth many back from 
spiritual progress, and the diligent amendment of their 
lives — the fear of the difficulty, or the labor of the 
combat. 

But they especially exceed others in all virtue, who 
make the greatest effort to overcome those things 
which are most grievous and contrary to them. 

For there a man improveth most and obtaineth 



OF THE ZEALOUS AMENDMENT OF OUR LIFE 65 

greatest grace, where he most overcometh himself and 
mortifieth himself in spirit. 

4. But all men have not the same passions to over- 
come and mortify. 

Yet he that is zealous and diligent, though he have 
more passions, shall profit more than another that is of 
a more temperate disposition, but less fervent in the 
pursuit of virtue. 

Two things especially further our amendment, to 
wit : To withdraw ourselves violently from those vices 
to which our nature is most inclined, and to labor 
earnestly for that good which we most lack. 

Be careful also to avoid with great diligence those 
things in thyself which commonly displease thee in 
others. 

5. Gather some profit to thy soul wheresoever thou 
art, so that if thou seest or hearest of any good ex- 
amples, thou stir up thyself to the imitation thereof. 

But if thou observe anything worthy of reproof, be- 
ware thou do not the same ; and if at any time thou 
hast done it, labor quickly to amend thyself. 

As thine eye observeth others, so art thou also noted 
by others. 

Oh, how sweet and pleasant a thing it is to see 



66 OF THE ZEALOUS AMENDMENT OF OUB LIFE 

brethren fervent and devout, well-mannered and well- 
disciplined ! 

And on the contrary, how sad and grievous a thing it 
is to see them live in a dissolute and disordered way, not 
applying themselves to that for which they are called ! 

How hurtful a thing is it when they neglect the good 
purposes of their vocation, and busy themselves in that 
which is not committed to their care ! 

6. Be mindful of the profession which thou hast 
made, and have always before the eyes of thy soul the 
remembrance of thy Saviour crucified. 

Thou hast good cause to be ashamed in looking upon 
the life of Jesus Christ, seeing thou hast not as yet 
endeavored to conform thyself more unto Him, though 
thou hast been, a long time in the way of God. 

A religious that exerciseth himself seriously and 
devoutly in the most holy life and passion of our Lord, 
shall there abundantly find whatsoever is necessary and 
profitable for him ; neither shall he need to seek any 
better model than Jesus. 

Oh, if Jesus crucified would come into our hearts, 
how quickly and fully should we be taught ! 

7. A fervent religious taketh and beareth well all 
that is commanded him. 



OF THE ZEALOUS AMENDMENT OF OUR LIFE 67 

But he that is negligent and lukewarm hath tribula- 
tion upon tribulation, and on all sides is afflicted ; for 
he is void of inward consolation and is forbidden to seek 
outward comforts. 

A religious that liveth not according to discipline 
lieth open to great ruin. 

He that seeketh liberty and ease shall ever live in 
disquiet, for one thing or other wall displease him.' 

How do so many other religious, who live under strict 
monastic discipline ? 

They seldom go abroad ; they live in close retirement ; 
their habit is coarse ; they labor much ; they speak 
little ; they keep long vigils ; they rise early ; they 
spend much time in prayer ; they read often, and keep 
themselves in all manner of discipline. 

Think of the Carthusians and the Cistercians, and 
the monks and nuns of divers orders ; how every night 
they rise to sing psalms to the Lord. 

It would therefore be a shame for thee to be sluggish 
in so holy a work when so many religious begin joyously 
to give praise to God. 

8. Oh, that we had nothing else to do but always 
with our mouth and whole heart to praise our Lord 
God! 



68 OF THE ZEALOUS AMENDMENT OF OUR LIFE 

Oh, that thou mightest never have need to eat or 
drink or sleep, but mightest always praise God and 
only employ thyself in spiritual exercises ! Thou 
shouldest then be much more happy than now thou 
art, when for so many necessities thou art constrained 
to serve thy body ! 

Would to God there were not these necessities, but 
only the spiritual refreshments of the soul, which, alas, 
we taste too seldom ! 

9. When a man cometh to that estate that he seeketh 
not his comfort from any creature, then doth he begin 
perfectly to relish God. Then shall he be contented 
with whatsoever doth befall him. 

Then shall he neither rejoice in having much nor be 
sorrowful for having little, but entirely and confidently 
commit himself to God who shall be unto him all in 
all, to whom nothing doth perish nor die, but all things 
do live unto Him, and serve Him at His command 
without delay. 

10. Remember always thine end, and that time lost 
never returns. Without care and diligence thou shalt 
never acquire virtue. 

If thou begin to wax lukewarm, it will begin to be 
evil with thee. 



OF THE ZEALOUS AMENDMENT OF OUR LIFE 69 

But if thou give thyself to fervor of spirit thou shalt 
find much peace, and feel less labor, by reason of the 
assistance of God's grace and the love of virtue. 

The fervent and diligent man is prepared for all 
things. 

It is harder work to resist vices and passions, than 
to toil in bodily labors. 

He that avoideth not small faults, by little and little 
falleth into greater. 

Thou wilt always rejoice in the evening if thou have 
spent the day profitably. 

Be watchful over thyself, stir up thyself, admonish 
thyself, and whatever becometh of others, neglect not 
thyself. 

The more violence thou usest against thyself, the 
greater shall be thy profiting. Amen. 



THE SECOND BOOK 

ADMONITIONS CONCERNING THE INTERIOR LIFE 



CHAPTER I 
ffif tfje interior 3Ltfe 

THE kingdom of God is within you, saith the Lord. 
Turn thee with thy whole heart unto the Lord 
and forsake this wretched world, and thy soul shall find 
rest. 

Learn to despise outward things and to give thyself 
to things interior, and thou shalt perceive the kingdom 
of God to be come in thee. 

For the kingdom of God is peace and joy in the 
Holy Ghost, which is not given to the unholy. 

Christ will come unto thee and show thee His own 
consolation, if thou prepare for Him a worthy mansion 
within thee. 

All His glory and beauty is from within, and there He 
delighteth Himself. 

70 



OF THE INTERIOR LIFE 71 

The inward man He often visiteth ; and hath with 
him sweet discourses, pleasant solace, much peace, fa- 
miliarity exceeding wonderful. 

2. faithful soul, make ready thy heart for this 
Bridegroom, that He may vouchsafe to come unto thee 
and to dwell within thee. 

For thus saith He, — If any man love me, he will 
keep my word, and my Father will love him, and we LS 
will come to him, and will make our abode with him. 

Give therefore admittance unto Christ and deny 
entrance to all others. 

When thou hast Christ thou art rich and hast enough. 
He will be thy faithful and provident helper in all 
things, so that thou shalt not need to trust in men. 

For men soon change and quickly fail, but Christ 
remaineth forever and standeth by us firmly unto the 
end. 

3. There is no great trust to be put in a frail and 
mortal man, even though he be useful and dear unto 
us ; neither ought we to be much grieved, if sometimes 
he cross and contradict us. 

They that to-day take thy part, to-morrow may be 
against thee ; and often do men turn like the wind. 
Put all thy trust in God, let Him be thy fear and 



72 OF THE INTERIOR LIFE 

thy love ; He shall answer for thee- and will do all things 
well and as is best for thee. 

Thou hast not here a lasting city, and wheresoever 
thou mayest be thou art a stranger and pilgrim ; neither 
shalt thou ever have rest unless thou be inwardly 
united to Christ. 

4. Why dost thou here gaze about, since this is not 
the place of thy rest? In heaven ought to be thy 
home, and all earthly things are to be looked upon as 
it were by the way. 

All things pass away, and thou together with 
them. 

Beware thou cleave not unto them, lest thou be en- 
snared by them and so perish. Let thy thoughts be 
on the Most High, and thy prayers for mercy directed 
unto Christ without ceasing. 

If thou canst not contemplate high and heavenly 
things, rest thyself in the passion of Christ and dwell 
willingly in His sacred wounds. 

For if thou fly devoutly unto the wounds and precious 
stigmas of Jesus, thou shalt feel great comfort in tribu- 
lation ; neither wilt thou much care for the slights of 
men and wilt easily bear the words of those that re- 
proach thee. 



OF THE INTERIOR LIFE 73 

5. Christ was also in the world, despised of men, 
and in His greatest necessity forsaken by His acquaint- 
ances and friends in the midst of reproaches. 

Christ was willing to suffer and be despised, and 
darest thou complain of any thing ? 

Christ had adversaries and backbiters, and dost thou 
wish to have all men thy friends and benefactors ? 

Whence shall thy patience attain her crown if no 
adversity befall thee ? 

If thou art willing to suffer no contradiction, how 
wilt thou be the friend of Christ ? 

Suffer with Christ and for Christ if thou desire to 
reign with Christ. 

6. If thou hadst but once perfectly entered into the 
inner life of Jesus, and tasted a little of His ardent 
love, thou wouldst not regard thine own convenience 
or inconvenience, but rather wouldst rejoice in re- 
proaches if they should be cast upon thee, for the love 
of Jesus maketh a man to despise himself. 

A lover of Jesus and of the truth, a true inward 
Christian and one free from inordinate affections, can 
freely turn himself to God and lift himself above him- 
self in spirit, and rest in full enjoyment. 

7. He that judgeth of all things as they are, and 



74 OF THE INTERIOR LIFE 

not as they are said or esteemed to be, is truly wise 
and taught rather of God than of men. 

He that knoweth how to live inwardly and to make 
small reckoning of things without, neither requireth 
places, nor awaiteth times to perform his religious 
exercises. 

A spiritual man quickly recollecteth himself, because 
he never giveth himself wholly to outward things. 

He is not hindered by outward labor or business, 
which may be necessary for the time ; but as things 
fall out, so he suiteth himself to them. 

He that is well ordered and disposed within himself, 
careth not for the strange and perverse behavior of men. 

A man is hindered and distracted in proportion as he 
draweth outward things unto himself. 

8. If it were well with thee and thou wert throughly 
purified from sin, all things would fall out to thee for 
good and to thy progress. 

But many things displease and often trouble thee, 
because thou art not yet perfectly dead unto thyself 
nor separated from all earthly things. 

Nothing so defileth and entangleth the heart of man 
as the impure love of things created. 

If thou refuse outward comfort, thou wilt be able to 



OF HUMBLE SUBMISSION 75 

contemplate the things of Heaven and often to receive 
internal joy. 



CHAPTER II 

<£f fumble &ubmtsst0n 

REGARD not much who is for thee or who against 
thee, but give all thy thought and care to this, 
that God be with thee in everything thou doest. 

Have a good conscience and God will well defend 
thee. 

For whom God will help, no malice of man shall be 
able to hurt. 

If thou canst be silent and suffer, without doubt 
thou shalt see that the Lord will help thee. 

He knoweth the time and the manner to deliver 
thee, and therefore thou oughtest to resign thyself 
unto Him. 

It belongeth to God to help and to deliver from all 
confusion. 

It is often very profitable, to keep us more humble, 
that others know and rebuke our faults. 

2. When a man humbleth himself for his failings, he 



76 OF A GOOD AND PEACEABLE MAN 

easily pacifieth others and quickly satisfieth those that 
are offended with him. 

God protecteth the humble and delivereth him ; the 
humble He loveth and comf orteth ; unto the humble man 
He inclineth Himself ; unto the humble He giveth great 
grace ; and after his humiliation He raiseth him to glory. 

Unto the humble He revealeth His secrets, and 
sweetly draweth and inviteth him unto Himself. 

The humble man, though he suffer reproaches, hath 
yet much peace, because he resteth on God and not on 
the world. 

Do not think that thou hast made any progress un- 
less thou consider thyself inferior to all. 



CHAPTER III 

<&{ a Goo* antf peaceable Mm 

I71IRST keep thyself in peace and then shalt thou be 
- able to make peace among others. 
A peaceable man doth more good than he that is very 
learned. 

A passionate man° draweth even good into evil and 
easily believeth the worst. 



OF A GOOD AND PEACEABLE MAX 11 

A good and peaceable man turneth all things to good. 

He that is in peace is not suspicious of any man. 
But he that is discontented and troubled is tossed with 
divers suspicions; he is neither at peace himself, nor 
suffereth others to be at peace. 

He often speaketh that which he ought not to speak, 
and leaveth undone that which it were more expedient 
for him to do. 

He considereth what others are bound to do, and 
neglecteth that which he is bound to do himself. 

First therefore have a careful zeal over thyself, and 
then thou mayest justly show thyself zealous for thy 
neighbor's good. 

2. Thou knowest well how to excuse and color thine 
own deeds, but thou art not willing to receive the ex- 
cuses of others. 

It were more just that thou shouldst accuse thyself 
and excuse thy brother. ' 

If thou wilt thyself be borne with, bear also with 
another. 

Behold, how far off thou art yet from true charity 
and humility, which knoweth not how to be angry, or 
to be moved with indignation against any but one's 
self. 



78 OF A GOOD AND PEACEABLE MAN 

It is no great matter to associate with the good and 
gentle, for this is naturally pleasing to all ; every one 
willingly enjoyeth peace and loveth those best that 
agree with him. 

But to be able to live peaceably with hard and per- 
verse persons or with the disorderly or with such as go 
contrary to us, is a great grace and a most commend- 
able and manly thing. 

3. Some there are that keep themselves in peace and 
are at peace also with others. 

And there are some that neither are in peace them- 
selves nor suffer others to be in peace ; they are trouble- 
some to others, but always more troublesome to them- 
selves. 

And others there are that keep themselves in peace 
and study to bring back others unto peace. 

Nevertheless, our whole peace in this miserable life 
consisteth rather in humble 'endurance than in not 
suffering things that are contrary to us. 

He that knoweth best how to suffer will best keep 
himself in peace. That man is conqueror of himself 
and lord of the world, the friend of Christ and an heir 
of heaven. 



OF A PURE MIND AND SIMPLE INTENTION 79 

CHAPTER IV 

®f a Pure fBiriti anti a Simple Enteittton 

BY two wings a man is lifted up from things earthly, 
— namely, by Simplicity and Purity. 

Simplicity ought to be in our intentions, purity in our 
affections. Simplicity doth tend towards God ; purity 
doth apprehend and taste Him. 

No good action will hinder thee if thou be in thy 
heart free from inordinate affection. 

If thou intend and seek nothing else but the will of 
God and the good of thy neighbor, thou shalt enjoy 
complete inward liberty. 

If thy heart were sincere and upright every creature 
would be unto thee a living mirror and a book of holy 
doctrine. 

There is no creature so small and abject that it repre- 
sented not the goodness of God. 

2. If thou wert inwardly good and pure thou wouldst 
be able to see and understand all things well without 
impediment. 

A pure heart penetrateth heaven and hell. 



80 OF THE CONSIDERATION OF ONE'S SELF 

Such as every one is inwardly, so he judgeth outwardly. 

If there be joy in the world, surely the man of pure 
heart possesseth it. 

And if there be anywhere tribulation and affliction, 
an evil conscience best knoweth it. 

As iron put into the fire loseth its rust and be- 
cometh all aglow, so he that wholly turneth himself 
unto God putteth off all slothfulness and is transformed 
into a new man. 

3. When a man beginneth to grow lukewarm, then 
he is afraid of a little labor and willingly receiveth com- 
fort from outward things. 

But when he once beginneth to overcome himself 
perfectly and to walk manfully in the way of God, he 
esteemeth those things to be light which before seemed 
grievous unto him. 



CHAPTER V 

<&i tfje ffiongttaration of <®nz'z Mi 

WE cannot trust much to ourselves because grace 
oftentimes is wanting to us and understand- 
ing also. 



OF THE CONSIDERATION OF ONES SELF 81 

There is but little light in us, and that which we 
have we quickly lose by our negligence. 

Oftentimes too we do not perceive how great is our 
own inward blindness. 

We often do a bad act and make a worse excuse. 

We are sometimes moved with passion,. and we think 
it to be zeal. 

We reprehend small things in others and pass over 
greater matters in ourselves. 

We quickly enough feel and weigh what we suffer at 
the hands of others, but we mind not what others suffer 
from us. 

He that well and rightly considereth his own works 
will find little cause to judge hardly of another. 

2. He who is a Christian at heart preferreth the 
care of himself before all other cares ; and he that 
diligently attendeth unto himself, can easily keep 
silence concerning others. 

Thou wilt never be at heart religious unless thou 
pass over other men's affairs in silence and look especially 
to thyself. 

If thou attend wholly unto Gocl and thyself, thou 
wilt be but little moved with whatsoever thou seest 
abroad. 



82 OF THE CONSIDERATION OF ONE'S SELF 

Where art thou when thou art not with thyself? 
And when thou hast run over all things, what hast thou 
then profited if thou hast neglected thyself ? 

If thou desirest peace of mind and true unity of 
purpose, thou must always put other things behind 
thee and look only upon thyself. 

3. Thou shalt profit much if thou keep thyself free 
from all temporal care. 

Thou shalt greatly lose if thou take thought for any 
temporal thing. 

Let nothing be great unto thee, nothing high, nothing 
pleasing, nothing acceptable, but only God Himself or 
that which is of God. 

Esteem all comfort vain which thou receivest from 
any creature. 

A soul that loveth God despiseth all things that are 
less than God. 

God alone is everlasting and of infinite greatness, 
filling all creatures ; the comfort of the soul and the 
true joy of the heart. 



OF THE JOY OF A GOOD CONSCIENCE 83 

CHAPTER VI 

01 tfje 3tog of a dooti Conscience 

THE glory of a good man is the testimony of a good 
conscience. 

Have a good conscience and thou shalt ever have 
joy. 

A good conscience is able to bear very much and is 
very cheerful in adversities. 

An evil conscience is always fearful and unquiet. 

Sweetly shalt thou rest if thy heart reproach thee not. 

Never rejoice but when thou hast done well. 

Sinners never feel true joy nor interior peace, because 
There is no peace for the wicked, saith the Lord. 

And if they should say, — We are in peace, no evil 
shall fall upon us, and who shall dare to hurt us ? — be- 
lieve them not ; for upon a sudden will arise the wrath % 
of God, and their deeds shall be brought to nought and 
their thoughts shall perish. 

2. To glory in tribulation is no hard thing for him 
that loveth ; for so to glory is to glory in the cross of 
the Lord. 



84 OF TEE JOY OF A GOOD CONSCIENCE 

That glory is short which is given by men and re- 
ceived from men. 

Sorrow always accompanieth the glory of the 
world. 

The glory of the good is in their consciences and not 
in the tongues of men. The gladness of the just is of 
God and in God, and their joy is of the truth. 

He that desireth true and everlasting glory careth 
not for that which is temporal. 

And he that seeketh temporal glory or despiseth it 
not from his soul, showeth himself to have but little 
love for the glory of heaven. 

He enjoyeth great tranquillity of heart that careth 
neither for the praise nor dispraise of men. 

3. He will easily be content and at peace whose 
conscience is pure. 

Thou art not the more holy for being praised, nor the 
worse for being dispraised. 

What thou art, that thou art ; neither by words 
canst thou be made greater than what thou art in the 
sight of God. 

If thou consider what thou art in thyself, thou wilt 
not care what men say of thee. 

Man seeth the countenance, but God looketh into 



OF THE LOVE OF JESUS ABOVE ALL THINGS 85 

the heart ; man considereth the deeds, but God weigheth 
the intentions. 

To be always doing good and to hold one's self in 
slight esteem, is the sign of a humble soul. 

To be unwilling to have any created being for our 
comforter, is a sign of great purity and inward confidence. 

4. He that seeketh no testimony on his behalf from 
without doth show that he hath wholly committed him- 
self unto God. 

For not he that commendeth himself is approved, 
saith St. Paul, but he whom God commendeth. 

To walk in the heart with God and not to be held 
in bondage by any outward affection, is the state of a 
spiritual man. 

CHAPTER VII 

ffif tfje Untie of Stem* afrote £11 Cfjings 

BLESSED is he that understandeth what it is to 
love Jesus and to despise himself for Jesus' sake. 
Thou oughtest to leave what thou lovest for the 
sake of this Beloved ; for Jesus will be loved alone 
above all things. 



86 OF THE LOVE OF JESUS ABOVE ALL THINGS 

The love of things created is deceitful and incon- 
stant ; the love of Jesus is faithful and enduring. 

He that cleaveth unto creatures shall fall with their 
falling ; he that embraceth Jesus shall stand firmly for- 
ever. 

Love Him and keep Him for thy friend, who, when 
all go away, will not forsake thee nor suffer thee to 
perish in the end. 

Sometime or other thou must be separated from all, 
whether thou wilt or no. 

2. Keep close to Jesus both in life and in death and 
commit thyself unto His faithfulness, who, when all 
fail, can alone help thee. 

Thy Beloved is of such a nature that He will admit 
of no rival, but will have thy heart alone and sit on His 
own throne as king. 

If thou couldst empty thyself perfectly of all created 
things, Jesus would willingly dwell with thee. 

Whatsoever trust thou reposest in men, out of Jesus, 
is little better than lost. 

Trust not nor lean upon a reed shaken by the wind; 
for that all flesh is grass, and all the glory thereof shall 
wither away as the flower of the field. 

3. Thou wilt soon be deceived if thou only look to 
the outward appearance of men. 



OF FAMILIAE FRIENDSHIP WITH JESUS 87 

For if thou seekest thy comfort and thy profit in 
others thou shalt often feel loss. 

If thou seekest Jesus in all things thou shalt surely 
find Jesus. 

But if thou seekest thyself thou shalt indeed find 
thyself, but to thine own destruction. 

For if a man do not seek Jesus he is more hurtful to 
himself than the whole world and all his enemies could be. 



CHAPTER VIII 

<&l .familiar JFrtetttisfjtp britfj testis 

WHEN Jesus is present, all is well and nothing 
seemeth difficult; but when Jesus is absent, 
every thing is hard. 

When Jesus speaketh not inwardly to us, all other 
comfort is nothing worth ; but if Jesus speak but one 
word, we feel great consolation. 

Did not Mary rise immediately from the place where 
she wept, when Martha said to her, — The Master is 
come, and calleth for thee ? 

Happy hour, when Jesus calleth from tears to joy of 
spirit. 



88 OF FAMILIAR FRIENDSHIP WITH JESUS 

How dry and hard art thou without Jesus ! How 
foolish and vain, if thou desire anything but Jesus ! 

Is not this a greater loss than if thou shouldst lose 
the whole world? 

2. What can the world profit thee without Jesus ? 
To be without Jesus is a grievous hell ; to be with 

Jesus, a sweet paradise. 

If Jesus be with thee no enemy shall be able to hurt 
thee. 

He that findeth Jesus findeth a good treasure, yea, 
a good above all good. 

And he that loseth Jesus loseth overmuch, yea, 
more than the whole world ! 

Most poor is he who liveth without Jesus ; and he 
is most rich who is dear to Jesus. 

3. It asketh great skill to know how to hold con- 
verse with Jesus, and to know how to keep Jesus is 
great wisdom. 

Be thou humble and peaceable, and Jesus will be 
with thee. 

Be devout and quiet, and Jesus will stay with thee. 

Thou mayest soon drive away Jesus and lose His 
favor, if thou wilt turn aside to outward things. 

And if thou shouldst drive Him from thee and lose 



OF FAMILIAR FRIENDSHIP WITH JESUS 89 

Him, unto whom wilt thou flee and whom wilt thou 
then seek for thy friend ? 

Without a friend thou canst not well live ; and if 
Jesus be not above all friends to thee, thou shalt be 
indeed sad and desolate. 

Therefore thou doest not wisely if thou trust or 
rejoice in any other. 

It is preferable to have all the world against thee, 
rather than to have Jesus offended with thee. 

Amongst all that be dear unto thee, let Jesus alone 
be specially beloved. 

4. Love all for Jesus, but Jesus for Himself. 

Jesus Christ alone is specially to be loved ; and He 
alone is found good and faithful above all friends. 

For Him and in Him let friends as well as foes be 
dear unto thee ; and all these are to be prayed for that 
He would make them all to know and to love Him. 

Never desire to be specially commended or beloved, 
for that appertaineth only unto God who hath none 
like unto Himself. 

Neither do thou desire that the heart of any should 
be set on thee, nor do thou set thy heart on the love 
of any ; but let Jesus be in thee, and in every good 
man. 



90 OF FAMILIAR FRIENDSHIP WITH JESUS 

5. Be pure and free within and entangle not thy 
heart with any creature. 

Thou oughtest to be naked and open before God, 
ever carrying thy heart pure towards Him, if thou 
wouldst be free to consider and see how sweet the Lord 
is. 

And truly, unless thou be prevented and drawn by 
His grace, thou shalt never attain to that happiness 
of forsaking and taking leave of all in order that thou 
may est be united to Him alone. 

For when the grace of God cometh to a man, then 
he is made able for all things ; but when it goeth 
away, then is he poor and weak, and abandoned to 
affliction. 

In this case thou oughtest not to be cast down nor 
to despair, but to resign thyself calmly to the will of 
God, and to endure whatever comes upon thee for the 
glory of Jesus Christ ; for after winter followeth sum- 
mer, after night the day returneth, and after a tempest 
cometh a great calm. 



OF THE LACK OF ALL COMFORT 91 

CHAPTER IX 
ffif tfjc Hack of ail (Comfort 

IT is no hard matter to despise human comfort 
when we have that w r hich is divine. 

But it is much, and very much, to be able to lack 
both human and divine comfort, and for God's honor 
to be willing cheerfully to endure desolation of heart, 
to seek one's self in nothing, and to regard not one's 
own merit. 

What great matter is it if, at the coming of grace, 
thou be cheerful and devout ? This hour is wished for 
by all men. 

He rideth easily enough whom the grace of God 
carrieth. 

And what marvel if he feel not his burden, who is 
borne up by the Almighty and led by the Sovereign 
Guide ? 

2. We are always willing to have something for our 
comfort, and a man doth not without difficulty strip 
himself of self. 

The holy martyr Lawrence, with his priest, over- 



92 OF THE LACK OF ALL COMFORT 

came the world, because whatsoever seemed delight- 
some in the world he despised ; and for the love of 
Christ he patiently suffered God's chief priest Sixtus, 
whom he most dearly loved, to be taken away from him. 

He therefore overcame the love of man by the love 
of the Creator, and he chose what pleased God rather 
than human comfort. 

So also do thou learn to part even with a near and 
dear friend for the love of God. 

Nor do thou think it hard when thou art deserted by 
a friend, knowing that we all at last must be separated 
one from another. 

3. A man must strive long and mightily within him- 
self before he can learn fully to master himself and to 
draw his whole heart unto God. 

When a man trusteth in himself, he easily falleth to 
human comforts. 

But a true lover of Christ and a diligent follower of 
all virtue, doth not fall back on comforts nor seek such 
sensible sweetnesses, but rather prefereth to endure 
hard trials and to sustain severe labors for Christ. 

4. When therefore spiritual comfort is given thee 
from God, receive it with thankfulness ; but under- 
stand that it is the gift of God, not thy desert. 



OF THE LACK OF ALL COMFORT 98 

Be not puffed up, be not too joyful, nor vainly pre- 
sumptuous ; but rather be the more humble for that 
gift, more wary too and fearful in all thine actions, for 
that hour will pass away and temptation will follow. 

When consolation is taken from thee do not im- 
mediately despair, but with humility and patience wait 
for the heavenly visitation ; for God is able to give 
thee back again more ample consolation. 

This is nothing new nor strange unto them that have 
experience in the way of God ; for the great saints and 
ancient prophets had oftentimes experience of such 
kind of vicissitudes. 

5. For which cause, one, while he was basking in 
divine grace, said, — In my abundance I have said, I 
shall never be moved. 

But in the absence of it, he adds this experience of 
what he was in himself, — Thou hast turned away 
thy face from me, and I have become troubled. 

Yet in the midst of all this he doth not by any means 
despair, but more earnestly beseecheth the Lord and 
saith, — To thee, Lord, will I cry, and I will pray 
to my God. 

At length, he receiveth the fruit of his prayer, and 
testifieth that he was heard, saying, — The Lord hath 



94 OF THE LACK OF ALL COMFORT 

heard me, and hath had mercy on me ; the Lord is 
become my helper. 

But in what manner? Thou hast turned, saith he, 
my mourning into joy, and hast compassed me about 
with gladness. 

If great saints were so dealt with, we that are weak 
and poor ought not to despair if we be sometimes hot 
and sometimes cold ; for the Spirit cometh and goeth 
according to the good pleasure of His own will. 

For which cause holy Job saith, — Thou visitest him 
early in the morning, and then provest him suddenly. 

6. Whereupon then can I hope or wherein ought I 
to trust, save in the great mercy of God alone and in 
the hope of heavenly grace ? 

For whether I have with me good men or devout 
brethren or faithful friends, whether holy books or 
beautiful treatises or sweet psalms and hymns, — all 
these help but little and have but little savor, when 
grace forsaketh me and I am left in mine own poverty. 

At such time there is no better remedy than patience 
and the denying of myself according to the will of God. 

7. I never found any one so religious and devout that 
he had not sometimes a withdrawing of grace or felt 
not some decrease of zeal. 



OF GRATITUDE FOR THE GRACE OF GOB 95 

There was never saint so highly rapt and illuminated 
who first or last was not tempted. 

For he is not worthy of the high contemplation of 
God who hath not been exercised with some tribulation 
for God's sake. 

For temptation going before is wont to be a sign of 
comfort to follow. 

For unto those that are proved by temptations 
heavenly comfort is promised. To him that overcometh, 
saith He, I will give to eat of the tree of life. 

8. But divine consolation is given that a man may 
be stronger to bear adversities; and there followetli 
temptation lest he should wax proud of any good. 

The devil sleepeth not, neither is the flesh as yet 
dead ; therefore cease not to prepare thyself for battle, 
for on thy right hand and on thy left are enemies who 
never rest. 



CHAPTER X 

<&{ tflratttuoe for tfje (grace of 0oti 

HY seekest thou rest, since thou art born to 
labor? 
Dispose thyself to patience rather than to com- 



w 



96 OF GRATITUDE FOR THE GRACE OF GOD 

fort, and to the bearing of the cross rather' than to 
gladness. 

What worldly man is there that would not willingly 
receive spiritual joy and comfort if he could have it 
always ? 

For spiritual comforts exceed all the delights of the 
world and the pleasures of the flesh. 

For all worldly delights are either vain or unclean; but 
spiritual delights alone are pleasant and honorable, being 
sprung from virtue and infused by God into pure minds. 

But no man can always enjoy these divine comforts 
according to his desire, for the time of temptation is 
never far away. 

2. False freedom of mind and great confidence in 
ourselves are very contrary to heavenly visitations. 

God doeth well for us in giving the grace of consola- 
tion ; but man doeth ill in not returning all again unto 
God with thanksgiving. 

And therefore the gifts of grace cannot flow in us, 
because we are unthankful to the Giver and return 
them not wholly to the Source and Fountain. 

For grace ever attendeth him that is duly thankful ; 
and from the proud shall be taken that which is given 
to the humble. 



OF GRATITUDE FOR THE GRACE OF GOD 97 

3. I desire no consolation that taketh from me 
compunction ; nor do I affect that contemplation which 
leadeth to pride of intellect. 

For all that is high is not holy ; nor all that is sweet, 
good ; nor every desire, pure ; nor is everything that is 
dear unto us pleasing to God. 

Willingly do I accept that grace whereby I may 
ever be found more humble and more affected with 
fear, and may become more ready to renounce myself. 

He that is taught by the gift of grace and schooled 
by the withdrawing thereof, will not dare to attribute 
any good to himself but will rather acknowledge him- 
self to be poor and naked. 

Give unto God that which is God's, and ascribe unto 
thyself that which is thine own ; that is, give thanks 
to God for His grace, and acknowledge that to thyself 
alone is to be attributed sin and the punishment due to 
sin. 

4. Set thyself always in the lowest place and the 
highest shall be given thee ; for the highest is not with- 
out the lowest. 

The saints that are the greatest before God are the 
least in their own eyes ; and the more glorious they 
are, so much the humbler within themselves. 



98 OF GRATITUDE FOR THE GRACE OF GOD 

They that are full of truth and heavenly glory are 
not desirous of empty honor. 

They that are firmly settled and grounded in God 
can in no way be proud. 

And they that ascribe all good unto God, whatsoever 
they have received, seek not glory one of another but 
desire that glory which is from God alone, and above 
all things strive that God may be praised in Himself, 
and in all His saints ; and to this they ever tend. 

5. Be therefore thankful for the least gift ; so shalt 
thou be meet to receive greater. 

Let the least be unto thee even as the greatest, yea 
the most contemptible gift as of especial value. 

If thou consider the worth of the giver, no gift will 
seem of little worth ; for that cannot be little which 
is given by the Most High God. 

Yea, if He should give punishment and stripes, it 
ought to be matter of thankfulness ; because He doeth 
always for our welfare whatsoever He permitteth to 
happen unto us. 

Let him that desireth to keep the grace of God be 
thankful for grace given and patient for the taking 
away thereof : let him pray that it may return ; let 
him be cautious and humble, lest he lose it. 



LOVERS OF THE CROSS OF JESUS ARE FEW 99 

CHAPTER XI 

(Iftat tfje ILobers of tfje Cross of Sestts are JFefo 

JESUS hath now many lovers of His heavenly king- 
dom, but few bearers of His cross. 

He hath many desirous of consolation, but few of 
tribulation. 

He findeth many companions of His table, but few of 
His abstinence. 

All desire to rejoice with Him, few are willing to en- 
dure any thing for Him. 

Many follow Jesus unto the breaking of bread, but 
few to the drinking of the cup of His passion* 

Many reverence His miracles ; few follow the igno- 
miny of His cross. 

Many love Jesus so long as no adversities befall 
them ; many praise and bless Him so long as they 
receive any consolation from Him : But if Jesus hide 
Himself and leave them but a little while, they fall 
either into complaining or into too much dejection of 
mind. 

2. But they who love Jesus for His own sake and 



100 LOVERS OF THE CROSS OF JESUS ARE FEW 

not for some special comfort which they receive, bless 
Him in all tribulation and anguish of heart as well as 
in the greatest consolation. 

Yea, although He should never be willing to give 
them comfort, they notwithstanding would ever praise 
Him and wish to be always giving thanks. 

3. O how powerful is the pure love of Jesus, which is 
mixed with no self-interest or self-love ! 

Are not all those to be called mercenary who are ever 
seeking consolations ? 

Do they not show themselves to be rather lovers of 
themselves than of Christ, who are always thinking of 
their own profit and advantage ? 

Where shall one be found who is willing to serve 
God for nought ? 

4. Rarely is any one found so spiritual as to have 
suffered the loss of all things. 

For where is any man to be found that is indeed poor 
in spirit and thoroughly void of all leaning on created 
things ? His value is as things from afar and from the 
remotest coasts. 

If a man should give all his substance, it is nothing ; 
and if he should practise great penances, still it is little; 
and if he should attain to all knowledge, he is still far 



LOVERS OF THE CROSS OF JESUS ARE FEW 101 

off ; and if he should be of great virtue and of very- 
fervent devotion, yet there is much wanting : Especially 
one thing, which is most necessary for him. 

What is that ? That leaving all, he forsake himself, 
and go wholly out of himself, and retain nothing of self- 
love. 

And when he hath done all that is to be done, so far 
as he knoweth, let him think that he hath done nothing. 

5. Let him not think that of great weight, which 
might be esteemed great ; but let him in truth pro- 
nounce himself to be an unprofitable servant, as the 
Truth Himself saith, — When you shall have done all 
things that are commanded you, say, We are unprofit- 
able servants. 

Then may he be truly poor and naked in spirit, and 
say with the Prophet, I am alone and poor. 

Yet no one is richer than that man, no one more 
powerful, no one more free ; for he knoweth how to 
leave himself and all things and to put himself in the 
lowest place. 



102 OF THE BOYAL ROAD OF THE HOLY CROSS 

CHAPTER XII 
ffif tije JRogal ftoati of tfje Ploig Cross 

rriO many this seemeth a hard saying, — Deny thy- 
-L self, take up thy cross, and follow Jesus. 

But much harder will it be to hear that last word, — 
Depart from me, ye cursed, into everlasting fire. 

For they who now willingly hear and follow the 
word of the cross shall not then fear to hear the sen- 
tence of everlasting damnation. 

This sign of the cross shall be in the heavens, when 
the Lord shall come to judge. 

Then all the servants of the cross, who in their life- 
time conformed themselves unto Christ crucified, shall 
draw nigh to Christ the judge with great confidence. 

2. Why therefore fearest thou to take up the cross 
which leadeth thee to a kingdom ? 

In the cross is salvation, in the cross is life, in the 
cross is protection against enemies, in the cross is in- 
fusion of heavenly sweetness, in the cross is strength 
of mind, in the cross is joy of spirit, in the cross is 
height of virtue, in the cross is perfection of sanctity. 



OF THE BOYAL BO AD OF THE HOLT CBOSS 103 

There is no salvation of the soul, nor hope of ever- 
lasting life, but in the cross. 

Take up therefore thy cross and follow Jesus, and 
thou shalt go into life everlasting. He went before 
thee, bearing His cross and died for thee on the cross, 
that thou mightest also bear thy cross and desire to 
die with Him on the cross. 

For if thou be dead with Him, thou shalt also live 
with Him. And if thou be His companion in punish- 
ment, thou shalt be partaker with Him also in glory. 

3. Behold, in the cross all doth consist, and all lieth 
in our dying thereon ; for there is no other way to life 
and true inward peace but the way of the holy cross 
and of daily mortification. 

Go where thou wilt, seek whatsoever thou wilt, thou 
shalt not find a higher way above nor a safer way 
below, than the way of the holy cross. 

Dispose and order all things according to thy will 
and judgment, yet thou shalt ever find that of necessity 
thou must suffer,' either willingly or unwillingly, and so 
thou shalt ever find the cross. 

For either thou shalt feel pain in thy body, or in thy 
soul thou shalt suffer tribulation. 

4. Sometimes thou shalt be forsaken of God, some- 



104 OF THE ROYAL ROAD OF THE HOLY CROSS 

times thou shalt be troubled by thy neighbor ; and 
what is more, oftentimes thou shalt be wearisome to 
thyself. 

Neither canst thou be delivered or eased by any 
remedy or comfort ; but so long as it pleaseth God, 
thou must bear it. 

For God will have thee learn to suffer tribulation 
without comfort, to subject thyself wholly to Him and 
through tribulation become more humble. 

No man hath so great sympathy with the passion of 
Christ as he who hath suffered a passion himself. 

The cross is always ready and everywhere waiteth for 
thee. 

Thou canst not escape it whithersoever thou runnest ; 
for wheresoever thou goest, thou carriest thyself with 
thee and shalt ever find thyself. 

Both above and below, without and within, which 
way soever thou dost turn thee, everywhere thou shalt 
find the cross ; and everywhere of necessity thou must 
have patience if thou wilt have inward peace and enjoy 
an everlasting crown. 

5. If thou bear the cross willingly it will bear thee and 
lead thee to the desired end, namely, where there shall 
be an end of suffering, though here there shall not be. 



OF THE ROYAL BO AD OF THE HOLY CROSS 105 

If thou bear it unwillingly thou makest for thyself a 
burden and increasest thy load, which notwithstanding 
thou must bear. 

If thou east away one cross, without doubt thou shalt 
find another and that perhaps more heavy. 

6. Thinkest thou to escape that which no mortal 
man could ever avoid? Which of the saints in the 
world was without crosses and tribulations ? 

For not even our Lord Jesus Christ was ever one 
hour without the anguish of His passion, so long as He 
lived. Christ, saith He, must needs suffer, and rise 
again from the dead, and so enter into His glory. 

And how dost thou seek any other road than this 
royal road, which is the way of the holy cross? 

7. Christ's whole life was a cross and a martyrdom ; 
and dost thou seek rest and joy for thyself? 

Thou art deceived, thou art deceived, if thou seek 
any other thing than to suffer tribulations ; for this 
whole mortal life is full of miseries and marked on every 
side with crosses. 

And the higher a person hath advanced in spirit, so 
much the heavier crosses he oftentimes findeth ; be- 
cause the grief of his banishment increaseth with his 
love. 



106 OF THE ROYAL ROAD OF THE HOLY CROSS 

8. Nevertheless this man, though so many ways 
afflicted, is not without refreshing comfort, for he per- 
ceiveth very much benefit to accrue unto him by the 
bearing of his own cross. 

For whilst he willingly putteth himself under it, all 
the burden of tribulation is turned into the confidence 
of divine comfort. 

And the more the flesh is wasted by affliction, so 
much the more is the spirit strengthened by inward 
grace. 

And sometimes he is so comforted with the desire of 
tribulation and adversity for the love of conformity to 
the cross of Christ, that he would not wish to be with- 
out grief and tribulation, because he believeth that he 
shall be unto God so much the more acceptable the 
more grievous things he is permitted to suffer for Him. 

This is not the power of man but the grace of Christ 
which can and doth effect so much in frail flesh, so that 
what naturally the flesh abhors and flees from, even 
that, through fervor of spirit, it embraces and loves. 

9. It is not according to man's inclination to bear 
the cross, to love the cross, to chastise the body and 
bring it into subjection, to flee honors, willingly to 
suffer contumelies, to despise one's self and to wish to be 



OF THE BOYAL ROAD OF THE HOLY CROSS 107 

despised, to endure all adversities and losses and to 
desire no prosperity in this world. 

If thou look to thyself, thou shalt be able of thyself 
to accomplish nothing of this kind. 

But if thou trust in the Lord, strength shall be given 
thee from heaven, and the world and the flesh shall be 
made subject to thy command. 

Neither shalt thou fear thine enemy the devil, if thou 
be armed with faith and signed with the cross of Christ. 

10. Set thyself therefore like a good and faithful 
servant of Christ to bear manfully the cross of thy 
Lord who out of love was crucified for thee. 

Prepare thyself to bear many adversities and divers 
kinds of troubles in this miserable life, for so it will be 
with thee wheresoever thou art and so surely thou shalt 
find it wheresoever thou hide thyself. 

So it must be, nor is there any remedy nor means to 
escape from tribulation and sorrow but only to endure 
them. 

Drink of the Lord's cup with hearty affection if thou 
desire to be His friend and to have part with Him. 

As for comforts, leave them to God ; let Him do 
therein as shall best please Him. 

But do thou set thyself to suffer tribulations and 



108 OF THE ROYAL ROAD OF THE HOLY CROSS 

account them the greatest comforts ; for the sufferings 
of this present time, although thou alone couldst suffer 
them all, cannot worthily deserve the glory which is to 
come. 

11. When thou shalt come to this estate, that tribu- 
lation shall seem sweet and thou shalt relish it for 
Christ's sake, then think it to be well with thee for thou 
hast found a paradise upon earth. 

As long as it is grievous to thee to suffer and thou 
desirest to escape, so long shalt thou be ill at ease and 
the desire of escaping tribulation shall follow thee 
everywhere. 

12. If thou dost set thyself to that thou oughtest, 
namely, to suffering and to death, it will quickly be 
better with thee and thou shalt find peace. 

Although thou shouldst have been rapt even unto 
the third heaven with Saint Paul, thou art not by this 
secured that thou shalt suffer no adversity. I will 
show him, saith Jesus, how great things he must suffer 
for my name's sake. 

It remaineth, therefore, that thou suffer, if it please 
thee to love Jesus and to serve Him always. 

13. Oh, that, thou wert worthy to suffer something 
for the name of Jesus ! How great glory would be 



OF THE HOYAL ROAD OF THE HOLY CROSS 109 

laid up for thee, what joy would arise to all God's saints, 
how great edification also to thy neighbor ! 

For all men recommend patience ; few, however, 
they are who are willing to suffer. 

With great reason oughtest thou cheerfully to suffer 
some little for Christ's sake, since many suffer more 
grievous things for the world. 

14. Know for certain that thou oughtest to lead a 
dying life ; and the more any man dieth to himself, 
so much the more doth he begin to live to God. 

No man is fit to comprehend things heavenly unless 
he submit himself to the bearing of adversities for 
Christ's sake. 

Nothing is more acceptable to God, nothing more 
wholesome to thee in this world, than that thou suffer 
cheerfully for Christ. 

And if thou couldst choose, thou oughtest rather to 
wish to suffer adversities for Christ than to be re- 
freshed with many consolations, because thou wouldst 
thus be more like unto Christ and more conformable to 
all the saints. 

For our merit and spiritual growth consisteth not in 
many sweetnesses and comforts, but rather in the 
patient enduring of great afflictions and tribulations. 



110 OF THE ROYAL ROAD OF THE HOLY CROSS 

15. If indeed there had been anything better, and 
more profitable to man's salvation than suffering, surely 
Christ would have shown it by word and example. 

For both the disciples that followed Him and all 
who desire to follow Him, He plainly exhorteth to the 
bearing of the cross, saying, — If any man will come 
after me, let him deny himself and take up his cross and 
follow me. 

So that when we have thoroughly read and searched 
all, let this be the final conclusion, — That through 
many tribulations we must enter into the kingdom of 
God. 



THE THIRD BOOK 

CONCERNING THE HOLY COMMUNION 



% Bcbout ^Exportation to tfje pjolg Communion 

THE VOICE OF CHRIST 

COME to me, all you that labor and are burdened, 
and I will refresh you, saith the Lord. 
The bread which I will give is my flesh, for the life of 
the world. 

Take ye and eat ; this is my body, which shall be 
delivered for you ; do this in commemoration of 
me. 

He that eateth my flesh, and drinketh my blood, 
abideth in me and I in him. 

The words that I have spoken to you are spirit and 
life, 

111 



112 CHRIST TO BE RECEIVED WITH REVERENCE 

CHAPTER I 

aSHttfj ijoto (great iftetaenre Christ ougfyt to be Iftccctbcti 

THE VOICE OF THE DISCIPLE 

fTlHESE are thy words, Christ, the everlasting 
JL Truth, though not spoken all at one time nor 
written in one place. 

Because therefore they are thine and true, they 
are all thankfully and faithfully to be received by 
me. 

They are thine, and thou hast pronounced them ; 
and they are mine also because thou hast spoken them 
for my salvation. 

I cheerfully receive them from thy mouth that they 
may be the more deeply ingrafted in my heart. 

They encourage me, those most gracious words, so 
full of sweetness and of love ; but mine own offences 
dishearten me and an impure conscience driveth me 
back from receiving so great mysteries. 

The sweetness of thy words doth encourage me, but 
the multitude of my sins weigheth me down. 






CHRIST TO BE RECEIVED WITH REVERENCE 113 

2. • Thou commandest me to come confidently unto 
thee if I would have part with thee, and to receive the 
food of immortality if I desire to obtain everlasting life 
and glory. 

Come to me, sayest thou, all you that labor and are 
burdened, and I will refresh you. 

sweet and loving word in the ear of a sinner that 
thou, my Lord God, shouldst invite the poor and needy 
to the Communion of thy most holy body ! 

But who am I, Lord, that I should presume to ap- 
proach unto thee ? 

Behold, the heaven of heavens cannot contain thee, 
and thou sayest, Come ye all to me. 

3. What meaneth this gracious condescension and 
this so loving invitation ? 

How shall I dare to come, who know not any good 
in myself whereupon I may presume ? 

How shall I bring thee into my house, I that have 
so often offended thy most gracious countenance ? 

Angels and archangels stand in awe of thee, the 
saints and the just are afraid, and sayest thou, Come 
ye all to me. 

Unless thou, O Lord, didst say this, who would believe 
it to be true ? 



114 CHRIST TO BE RECEIVED WITH REVERENCE 

And unless thou didst command it, who could at- 
tempt to draw near ? 

Behold, Noe,° that just man, labored a hundred 
years in building the ark, that he might be saved with 
a few ; and how can I in one hour prepare myself to 
receive with reverence the Maker of the world ? 

4. Moses, thy great servant and special friend, 
made an ark of incorruptible wood, which also he 
covered with the finest gold, wherein to lay up the 
tables of the law ; and I, a corruptible creature, how 
shall I dare so unconcernedly to receive the Maker 
of the law and the Giver of life ? 

Solomon, the wisest of the kings of Israel, bestowed 
seven years in building a magnificent temple to the 
praise of thy name. 

He celebrated the feast of dedication thereof eight 
days together ; he offered a thousand peace offerings, 
and he solemnly set the ark of the covenant in the 
place prepared for it, with trumpet blasts and jubila- 
tion. 

And I, the most miserable and poorest of men, how 
shall I bring thee into my house, I that can scarce 
spend one half hour in true devotion? And would 
that I could spend even one half hour as I ought ! 



CHRIST TO BE RECEIVED WITH REVERENCE 115 

5. O my God, how earnestly did they study and en- 
deavor to please thee ! 

Alas, how little is that which I do ! How short a 
time do I spend when I am preparing myself to receive 
the Communion ! 

Seldom am I wholly recollected ; very seldom in- 
deed am I cleansed from all distraction. 

And yet, surely, in the lifegiving presence of thy 
Godhead, no unbecoming thought should intrude itself 
nor should any creature occupy my heart ; for it is not 
an angel, but the Lord of angels, whom I am about to 
entertain. 

6. And yet very great is the difference between the 
ark of the covenant with its relics, and thy most pure 
body with its unspeakable virtues ; between those legal 
sacrifices, figures of things to come, and the true sacri- 
fice of thy body, the fulfilment of all ancient sacrifices. 

Why therefore am I not more ardent and zealous in 
seeking thine adorable presence ? 

Why do I not prepare myself with greater solicitude 
to receive thy holy gifts when those holy ancient pa- 
triarchs and prophets, yea, kings also and princes, with 
the whole people, showed such an affectionate devotion 
towards thy divine worship ? 



116 CHRIST TO BE RECEIVED WITH REVERENCE 

7. The most devout king David danced before the 
ark of God with all his might, calling to mind the bene- 
fits bestowed in time past upon his forefathers. He 
made instruments of sundry kinds, he set forth psalms, 
and appointed them to be sung with joy ; he also often- 
times himself sung to the harp, being inspired with 
the grace of the Holy Ghost. He taught the people of 
Israel to praise God with their whole hearts and with 
voices full of harmony to bless and praise him every 
day. 

If so great devotion was then used, and such cele- 
brating of divine praise was observed before the ark of 
the covenant, what reverence and devotion ought now 
to be preserved by me and all Christian people during 
the ministration of this sacrament, in receiving the 
most precious body of Christ. 

8. Many run to divers places to visit the relics of 
saints, are full of admiration at hearing of their deeds, 
behold with awe the spacious buildings of their churches, 
and kiss their sacred bones shrouded in silk and gold. 

But, behold, thou art thyself here present with me 
on thine altar, my God, Saint of saints, Creator of men, 
and Lord of angels. 

Often, in looking at such relics, men are moved by 



CHRIST TO BE RECEIVED WITH REVERENCE 117 

curiosity and by the novelty of fresh sights, whilst little 
or no fruit of amendment is carried home ; particularly 
when they go from place to place with levity, without 
a true contrition. 

But here, in the Sacrament of the Altar, thou art 
wholly present, my God, the man Christ Jesus ; here, 
to all worthy and devout receivers, is granted an abund- 
ant fruit of eternal salvation. 

There is here to attract men nothing that savors of 
levity, of curiosity, or of sensuality; nothing but firm 
faith, devout hope, and sincere charity. 

9. God, the invisible Creator of the world, how 
wonderfully dost thou deal with us ; how sweetly and 
graciously dost thou dispose of all things with thine 
elect, to whom thou offerest thyself to be received in 
this sacrament ! 

For this verily exceedeth all understanding ; this 
specially draweth the hearts of the devout, and in- 
flameth their affections. 

For even thy true faithful ones, who dispose their 
whole life to amendment, by this most precious sacra- 
ment oftentimes gain much of the grace of devotion 
and love of virtue. 

10. the admirable and hidden grace of this sacra- 



118 CHRIST TO BE RECEIVED WITH REVERENCE 

ment, which only the faithful ones of Christ do know, 
which the unbelieving and such as are slaves to sin 
cannot experience. 

In this sacrament spiritual grace is conferred, and 
the strength which was lost is restored in the soul, and 
the beauty which by sin had been disfigured again 
returneth. 

This grace is sometimes so great that out of the ful- 
ness of devotion here given, not the mind only, but the 
weak body also, feeleth great increase of strength be- 
stowed on it. 

11. Nevertheless our coldness and negligence is 
much to be bewailed and pitied, that we are not drawn 
with greater affection to receive Christ in whom doth 
consist all the hope and merit of those that are to be 
saved. 

For He Himself is our sanctification and redemption ; 
He Himself is the comfort of those who are here but 
travellers, and the everlasting fruition of the saints. 

It is therefore much to be lamented that many do 
so little consider this salutary mystery, which causeth 
joy in heaven and preserveth the whole world. 

Alas for the blindness and hardness of man's heart 
that doth not more deeply weigh so unspeakable a gift, 






CHRIST TO BE RECEIVED WITH REVERENCE 119 

but rather by the daily use thereof falleth into careless- 
ness ! 

12. For if this most holy sacrament were to be cele- 
brated in one place only and consecrated by but one 
priest in the world, with how great desires dost thou 
think would men be affected to that place and toward 
such a priest of God, that they might be witnesses of 
the celebration of these divine mysteries ? 

But now many are made priests and in many places 
Christ is offered, that the grace and love of God to 
man may appear so much the greater the more widely 
this sacred Communion is spread over the world. 

Thanks be to thee, O good Jesus, thou eternal 
shepherd, that thou hast vouchsafed to refresh us 
poor exiles with thy precious body and blood, and to 
invite us to the receiving of these mysteries with the 
words of thine own mouth, saying, — Come to me, all 
you that labor and are burdened and I will refresh you. 



120 THE GOODNESS AXD LOVE OF GOD 



CHAPTER II 

&i}at tfje (Srcat Gootmcss anti ILotoe of (SoU is sfjoton to ifflan 
in tljts .Sacrament 

THE VOICE OF THE DISCIPLE 

TRUSTING in thy goodness and great mercy, O 
Lord, I draw near as one sick to the Healer, as 
one hungry and thirsty to the Fountain of Life, as one 
needy to the King of heaven, a servant to my Lord, a 
creature to my Creator, a desolate soul to my gentle 
Comforter. 

But whence is this to me, that thou vouchsafest to 
come unto me ? What am I, that thou shouldst grant 
thine own self unto me ? 

How dare a sinner appear before thee ? And how is 
it that thou dost vouchsafe to come unto a sinner ? 

Thou knowest thy servant, thou knowest that he 
hath in him nothing that is good for which thou shouldst 
grant him this favor. 

I confess therefore mine own unworthiness, I acknowl- 



THE GOODNESS AND LOVE OF GOD 121 

edge thy goodness, I praise thy tender mercy and give 
thee thanks for this thy transcendent love. 

For thou doest this for thine own sake, not for any 
merits of mine, to the end that thy goodness may be 
better known to me, thy love more abundantly lavished 
upon me, and thy gracious humility more eminently set 
forth. 

Since therefore it is thy pleasure and thou hast com- 
manded that it should be so, this that seemeth to thee 
good pleaseth me also ; and would that mine iniquity 
might be no hindrance ! 

2. most sweet and most bountiful Jesus, how 
great reverence and thanksgiving, together with per- 
petual praise, are due unto thee for the receiving of 
thy sacred body, whose dignity no man is able to 
express ! 

But on what shall my thoughts dwell in this Com- 
munion, in thus approaching unto my Lord, whom I 
am not able duly to honor, and yet whom I cannot but 
desire devoutly to receive ? 

3. What better and more profitable can I do than 
utterly to humble myself before thee and to exalt thine 
infinite goodness ? 

I praise thee, my God, and extol thee forever ; I 



122 THE GOODNESS AND LOVE OF GOD 

despise myself and cast myself down before thee, into 
the deep of mine own unworthiness. 

Behold, thou art the Saint of saints, and I the scum 
of sinners ! 

Behold, thou inclinest thyself unto me, and I am 
not worthy to look up to thee ! 

Behold, thou comest unto me ; it is thy will to be 
with me ; thou invitest me to thy banquet. 

Thou art willing to give me heavenly food and the 
bread of angels to eat, which is indeed no other than 
thyself the living bread, which earnest down from 
heaven, and givest life to the world. 

4. Behold, whence love proceedeth ! What gracious 
condescension shineth forth ! What great thanks and 
praises are due unto thee for these benefits ! 

Oh, how wholesome and profitable was thy design, 
when thou didst institute this sweet and pleasant ban- 
quet, when thou gavest thyself to be our food ! 

Oh, how admirable is this thy work, Lord, how 
mighty is thy power, how unspeakable thy truth ! 

For thou didst speak the word and all things were 
made ; and this was done which thou didst command. 

5. A thing much to be admired, worthy of all faith 
and surpassing man's understanding, that thou, my 



THE GOODNESS AND LOVE OF GOB 123 

Lord God, true God and man, shouldst offer thyself 
whole and entire to us in a little bread and wine, and, 
without being consumed, art eaten by the receiver. 

Thou who art the Lord of the universe and standest 
in need of no one, art pleased to dwell in us by means 
of this sacrament. 

Preserve my heart and body undefiled, that with a 
cheerful and pure conscience I may be able often to 
celebrate and to receive to my everlasting health those 
mysteries which thou didst specially ordain and institute 
for thine honor and for a never-ceasing memorial of thee. 

6. Rejoice, O my soul, and give thanks unto God for 
so noble a gift and so precious a consolation left unto 
thee in this vale of tears. 

For as often as thou callest to mind this mystery 
and receivest the body of Christ, so often dost thou 
celebrate the work of thy redemption, and art made 
partaker of all the merits of Christ. 

For. the love of Christ is never diminished, and the 
greatness of His propitiation is never exhausted. 

Therefore thou oughtest to dispose thyself hereunto 
by continual renewal of thy spirit, and to weigh with 
attentive consideration the great mystery of salvation. 

So great, so new, and so joyful ought it to seem to 



124 IT IS PROFITABLE TO COMMUNICATE OFTEN 

thee when thou celebratest or hearest Mass, as if on 
this same day Christ, first descending into the womb of 
the Virgin, were become man, or hanging on the cross, 
did this day suffer and die for the salvation of mankind. 






CHAPTER III 

GTIjat it is profitable to communicate (^ften° 

THE VOICE OF THE DISCIPLE 

BEHOLD, O Lord, I come unto thee that I may be 
comforted in thy gift and be delighted in thy holy 
banquet, which thou, O God, hast in thy sweetness 
prepared for the poor. 

Behold, in thee is all whatsoever I can or ought to 
desire ; thou art my salvation and my redemption, my 
hope and my strength, my honor and my glory. 

Make therefore this day the soul of thy servant joy- 
ful, for unto thee, Lord Jesus, have I lifted up my 
soul. 

I desire to receive thee now with devotion and rever- 
ence ; I desire to bring thee into my house that with 



IT IS PROFITABLE TO COMMUNICATE OFTEN 125 

Zaccheus I may be blessed by thee, and be numbered 
amongst the children of Abraham. 

My soul thirsteth to receive thy body, my heart 
longeth to be united to thee. 

2. Give thyself to me and it is enough, for without 
thee there is no comfort. 

Without thee I cannot be ; without thy visitation I 
cannot endure to live. 

And therefore I must needs often draw near unto 
thee and receive thee for the medicine of my soul, 
lest haply I faint by the way if I be deprived of this 
heavenly food. 

For so, most merciful Jesus, thou once didst say, 
when preaching to the people and curing divers dis- 
eases, — I will not send them home fasting, lest they 
faint in the way. 

Deal thou in like manner now with me, who hast 
vouchsafed to leave thyself in this sacrament for the 
comfort of the faithful. 

For thou art the sweet reflection of the soul, and he 
that eateth thee worthily shall be partaker and heir of 
everlasting glory. 

It is needful for me, who so often fall into error and 
sin and so quickly wax dull and faint, that by frequent 



126 IT IS PROFITABLE TO COMMUNICATE OFTEN 

prayer and confession, and the receiving of thy 
holy body, I renew, cleanse, and inflame myself, lest 
haply, by long abstaining, I fall away from my holy 
purposes. 

3. For the senses of man are prone to evil from his 
youth, and unless some divine remedy help him he 
quickly falleth away to worse things. 

Holy Communion therefore draweth men back from 
evil and strengthened them in good. 

For if I be now so often negligent and lukewarm 
when I communicate or celebrate, what would become 
of me if I received not this remedy and sought not so 
great a help ? 

Although every day I be not fit nor well prepared, I 
will endeavor notwithstanding at proper times to re- 
ceive the divine mysteries and to be partaker of so 
great a grace. 

For this is the one chief consolation of the faithful 
soul, so long as she sojourneth afar from thee in this 
mortal body, that being mindful of her God, she often 
receive her beloved with devout mind. 

4. O the wonderful condescension of thy tender 
mercy towards us, that thou, O Lord God, the Creator 
and Giver of Life to all spirits, dost vouchsafe to come 



IT IS PROFITABLE TO COMMUNICATE OFTEN 127 

unto a poor soul and with thy whole divinity and hu- 
manity to appease her hunger ! 

happy mind and blessed soul, that hath the privilege 
of receiving thee, her Lord God, with devout affection, 
and in so receiving thee is filled with spiritual joy ! 

O how great a Lord doth she entertain ! How be- 
loved a guest doth she bring into her house ! How de- 
lightful a companion doth she receive ! How faithful 
a friend doth she welcome ! How beautiful and noble 
a spouse doth she embrace, to be loved above all things 
that are loved and above all things that can be desired ! 

O thou most sweet Beloved, let heaven and earth 
and all that adorns them be silent in thy presence ; for 
what praise and beauty soever they have, is received 
from thy bounteous condescension and shall never equal 
the grace and beauty of thy name, whose wisdom is 
infinite. 



128 THAT MANY BENEFITS ABE BESTOWED 



CHAPTER IV 

GTfjat iTOanjJ Benefits are bestotoeti upon tfjose tfjat 
communicate IBeooutlg 

THE VOICE OF THE DISCIPLE 

OLORD, my God, prevent thy servant with the 
blessings of thy goodness, that I may approach 
worthily and devoutly to thy glorious sacrament. 

Stir up my heart unto thee and deliver me from all 
dulness. Visit me with thy saving grace, that I may 
taste in spirit thy sweetness, which plentifully lieth hid 
in this sacrament as in a fountain. 

Enlighten also mine eyes to behold so great a mys- 
tery, and strengthen me with undoubting faith to believe 
it. 

For it is thy work, not human power ; thy sacred 
institution, not man's invention. 

For of himself no man is able to comprehend and 
understand these things which surpass the understand- 
ing even of angels. 

What portion, then, of so high and sacred a mystery 



UPON THOSE THAT COMMUNICATE DEVOUTLY 129 

shall I, unworthy sinner, dust and ashes, be able to 
search out and comprehend ? 

2. Lord, in the simplicity of my heart, with a 
good and firm faith and at thy command, I draw near 
unto thee with hope and reverence, and do truly believe 
that thou art here present in this sacrament, both God 
and man. 

Thy will is that I should receive thee and that I 
should unite myself unto thee in charity. 

Wherefore I implore thy mercy and crave thy special 
grace, to the end that I may wholly be dissolved and 
overflow with love, and never hereafter suffer any ex- 
ternal consolation to enter in. 

For this most high and precious sacrament is the 
health both of soul and body, the medicine for all spirit- 
ual langour ; hereby my vices are cured, my passions 
bridled, my temptations overcome or at least weakened, 
greater grace infused, virtue increased, faith confirmed, 
hope strengthened, and love inflamed and enlarged. 

3. For thou hast bestowed, and still oftentimes dost 
bestow, many benefits in this sacrament upon thy be- 
loved ones that communicate devoutly, my God, the 
protector of my soul, the strength of human frailty and 
the giver of all interior consolation. 



130 THAT MANY BENEFITS ARE BESTOWED 

Thou impartest unto them much comfort against 
sundry tribulations, and liftest them up from the depth 
of their own dejected state to hope in thy protection, 
and dost inwardly refresh and enlighten them with 
new grace, so that they who before communion felt 
themselves full of anxiety and heartlessness, afterwards, 
being refreshed with heavenly meat and drink, find in 
themselves a change for the better. 

And in such a way of dispensation thou dealest with 
thine elect, that they may truly acknowledge and 
clearly prove how great their own infirmity is and what 
goodness and grace they obtain from thee. 

For they of themselves are cold, dull, and undevout ; 
but by thee they are made fervent, cheerful, and full of 
devotion. 

For who is there that approaching humbly unto the 
fountain of sweetness, doth not carry away from thence 
at least some little sweetness ? 

Or who, standing by a great fire, receiveth not some 
small heat ? 

And thou art a fountain always full and overflowing, 
a fire ever burning and never failing. 

4. Wherefore, if I am not permitted to draw out of 
the fulness of the fountain, nor to drink my fill, I will 



UPON THOSE JRAT COMMUNICATE DEVOUTLY 131 

at least set my lips to the mouth of this heavenly con- 
duit, that I may receive from thence at least some 
small drop to refresh my thirst, that so I may not be 
wholly dried up. 

And though I cannot as yet be altogether heavenly 
nor so full of love as the cherubim and seraphim, yet 
I will endeavor to apply myself earnestly to devotion 
and prepare my heart to obtain if it be but some small 
spark of divine fire, by the humble receiving of this life- 
giving sacrament. 

And whatsoever is hereunto wanting in me, merci- 
ful Jesus, most holy Saviour, do thou bountifully and 
graciously supply for me, thou who hast vouchsafed to 
call us all unto thee, saying, — Come to me, all you 
that labor and are burdened, and I will refresh you. 

5. I indeed labor in the sweat of my brow, I am 
vexed with grief of heart, I am burdened with sins, I 
am troubled with temptations, I am entangled and op- 
pressed with many evil passions ; and there is none to 
help me, none to deliver and save me, but thou, O Lord 
God my Saviour, to whom I commit myself and all that 
is mine, that thou mayest keep watch over me and 
bring me safe to life everlasting. 

Receive me for the honor and glory of thy name, 



132 OF THE DIGNITY OF THIS SACRAMENT 

thou who hast prepared thy body and blood to be my 
food and drink. 

Grant, Lord God, my Saviour, that by frequenting 
thy mysteries the zeal of my devotion may grow and 
increase. 



CHAPTER V 
<&i tfje HBtgnttg of tfjis .Sacrament, anti of t\)t prmstlg State ° 

THE VOICE OF THE BELOVED 

IF thou hadst the purity of an angel and the sanc- 
tity of St. John the Baptist, thou wouldst not be 
worthy to receive or to administer this sacrament. 

For it is not within the compass of the deserts of 
men that man should consecrate and administer this 
sacrament of Christ and receive for food the bread of 
angels. 

Great is this mystery, and great is the dignity of 
those to whom is granted that which is not permitted 
to angels. 

For only priests rightly ordained in the Church have 



OF THE DIGNITY OF THIS SACRAMENT 133 

power to celebrate this sacrifice and to consecrate the 
body of Christ. 

The priest is indeed the minister of God, using the 
word of God by God's command and appointment ; 
but God is there the principal author and invisible 
worker, to whom is subject all that he shall please, and 
whom every thing that he commandeth doth obey. 

2. Thou oughtest therefore more to believe God 
Almighty in this most excellent sacrament than thine 
own sense or any visible sign. 

And therefore thou art to approach this holy work 
with fear and reverence. 

Consider attentively with thyself and see what that 
is whereof the ministry is delivered unto thee by the 
laying on of the bishop's hand. • 

Behold, thou art made a priest and consecrated to 
celebrate. Take heed now that thou offer this sacrifice 
to God faithfully and devoutly and in due season, and 
conduct thyself so as thou mayest be without reproof. 

Thou hast not lightened thy burden, but art now 
bound with a straiter band of discipline, and art obliged 
to a greater perfection of sanctity. 

A priest ought to be adorned with all virtues, and 
give example of good life to others. 



134 OF THE DIGNITY OF THIS SACRAMENT 

His life and conversation should not be in the com- 
mon ways of mankind, but with the angels in heaven, 
or with perfect men on earth. 

3. A priest clad in his sacred vestments is the am- 
bassador of Christ, that with all supplication and hu- 
mility he may beseech God for himself and for the 
whole people. 

He hath before him and behind him the sign of the 
cross of the Lord, that he may always remember the 
passion of Christ. 

He beareth the cross before him on his vestment, 
that he may diligently behold the footsteps of Christ 
and strive fervently to follow therein. 

He is marked with the cross behind him, that he 
may suffer meekly for God's sake whatsoever evils shall 
befall him. 

He carrieth the cross before him that he may bewail 
his own sins, and behind him that he may compas- 
sionately lament the sins of others, and realize that he 
is placed as a mediator between God and the sinner. 

Neither ought he to cease from prayer and holy 
oblation till he prevail to obtain grace and mercy. 

When a priest doth celebrate, he honoreth God, he 
rejoiceth the angels, he edifieth the Church, he helpeth 



A PETITION CONCERNING EXERCISES 135 

the living, he obtaineth rest for the departed, and 
maketh himself partaker of all good things. 



CHAPTER VI 

% petition ronrcrning tfje lExcrrtses fofort Communion 

THE VOICE OF THE DISCIPLE 

WHEN I weigh thy greatness, Lord, and mine 
own vileness, I tremble exceedingly and am con- 
founded within myself. 

For if I come not unto thee I fly from life, and if I 
unworthily intrude myself I incur thy displeasure. 

What therefore shall I do, my God, my helper and 
my counsellor in all necessity ? 

2. Teach thou me the right way, appoint me some 
brief exercise, suitable for Holy Communion. 

For it is good for me to know how I should reverently 
and religiously prepare my heart for thee, for the profit- 
able receiving of this sacrament of thine or for the cele- 
brating of so great and divine a sacrifice. 



136 OF THE EXAMINATION OF CONSCIENCE 



CHAPTER VII 

<&t tfjc Examination of Conscience, anti of a Resolution of 
9mtiftment 

THE VOICE OF THE BELOVED 

ABOVE all things, the priest of God ought to come 
to celebrate and to receive this sacrament with very 
great humility of heart and with reverential supplication, 
with a full faith and a dutiful regard for God's honor. 

Examine diligently thy conscience, and to the utmost 
of thy power purify and cleanse it with true contrition 
and humble confession, so as there may be nothing in 
thee that may be burdensome unto thee or that may 
breed in thee remorse of conscience and hinder thy 
free access to the throne of grace. 

Be grieved at the recollection of all thy sins in general, 
and in particular bewail and lament thy daily trans- 
gressions. 

And if thou hast time, confess unto God in the secret 
of thine heart all the miserable evils of thy disordered 
passions. 



OF THE EXAMINATION OF CONSCIENCE 137 

2. Lament thou and grieve, that thou art yet so 
carnal and worldly, so unmortified in thy passions, so 
full of the motions of concupiscence ; 

So unwatchful over thy outward senses, so often en- 
tangled with many vain fancies ; 

So much inclined to outward things, so negligent in 
things interior and spiritual ; 

So prone to laughter and unbridled mirth, so indis- 
posed to tears and compunction ; 

So prompt to ease and the pleasures of the flesh, so 
dull to austerity and zeal ; 

So curious to hear news and to see beautiful sights, 
so slack to embrace what is humble and low ; 

So covetous of abundance, so niggardly in giving 
and so fast in keeping ; 

So inconsiderate in speech, so reluctant to keep 
silence ; 

So uncomposed in manners, so fretful in action ; 

So eager about food, so deaf to the word of God ; 

So prompt to rest, so slow to labor ; 

So wakeful in vain conversation, so drowsy at the 
sacred vigils; 

So hasty to arrive at the end thereof, so inclined to 
be wandering and inattentive ; 



138 OF THE EXAMINATION OF CONSCIENCE 

So negligent in saying thy office, so lukewarm in 
celebrating, so dry and heartless in receiving ; 

So quickly distracted, so seldom wholly recollected ; 

So suddenly moved to anger, so apt to take displeasure 
against another ; 

So ready to judge, so severe to reprove ; 

So joyful in prosperity, so weak in adversity ; 

So often making good resolutions, and yet bringing 
them at last to so poor effect. 

3. These and other thy defects being confessed and 
bewailed with sorrow and great displeasure at thine 
own infirmity, make thou a firm resolution always to 
be amending thy life and to be endeavoring always 
after further growth in holiness. 

Then with full resignation and with thy whole will, 
do thou, to the honor of my name, offer up thyself a 
perpetual whole burnt offering on the altar of thy heart, 
faithfully committing thy body and soul to me. 

And then thou mayest be accounted worthy to draw 
near to offer sacrifice unto God, and to receive profit- 
ably the sacrament of my body. 

4. For man hath no oblation more worthy, nor any 
means greater for the destroying of sin, than to offer 
himself unto God purely and wholly together with the 



OF THE OBLATION OF CHRIST 139 

oblation of the body and blood of Christ in the mass 
and in Communion. 

And when a man shall have done what lieth in him, 
and shall be truly penitent, how often soever he shall 
come to me for pardon and grace, — As I live, saith 
the Lord, who will not the death of the sinner, but 
rather that he be converted and live, I will not 
remember his sins any more, but they shall all be for- 
given him. 



CHAPTER VIII 

®f tfje Ablation of Cfjrist on tfje Cross anti of ^eltosignatton 

THE VOICE OF THE BELOVED 

OF my own will did I offer up myself unto God the 
Father for thy sins. My hands were stretched forth 
on the cross and my body laid bare, so that nothing 
remained' in me that was not wholly turned into a 
sacrifice for the appeasing of the divine Majesty. 

In like manner oughtest thou also to offer thyself 
willingly unto me daily in the mass as a pure and holy 



140 OF THE OBLATION OF CHRIST 

oblation, with all thy strength and affections, as inti- 
mately as thou canst. 

What do I require of thee more than that thou study 
to resign thyself entirely to me ? 

Whatsoever thou givest besides thyself is of no 
value in my sight, for I seek not thy gifts, but thee. 

2. As it would not suffice thee to have all things 
whatsoever without me, so neither can it please me 
whatsoever thou givest, if thou give not thyself. 

Offer up thyself unto me and give thyself wholly to 
God, and thine offering shall be acceptable. 

Behold, I offered up myself wholly unto my Father 
for thee, and gave my whole body and blood for thy 
food, that I might be wholly thine and that thou mightest 
continue mine to the end. 

But if thou abide in self and do not offer thyself 
up freely unto my will, thine oblation is not entire, and 
there will be no perfect union between us. 

Therefore a free offering of thyself into the hands of 
God ought to go before all thine actions, if thou desire 
to obtain liberty and grace. 

For this cause so few become inwardly free and en- 
lightened, because they are loath wholly to deny them- 
selves. 



WE OUGHT TO OFFER OUR SELVES 141 

My sentence standeth sure, — Unless a man renounce 
all, he cannot be my disciple. If thou therefore desire 
to be my disciple-, offer up thyself unto me with thy 
whole heart. 



CHAPTER IX 

(ZTljat toe ougfjt to offer ourselta anti &U tfjat is ours to (Soft, 
anti prajj for W, 

THE VOICE OF THE DISCIPLE 

THINE, O Lord, are all things that are in heaven 
and on earth. 

I desire to offer up myself to thee as a free oblation, 
and to continue thine forever. 

O Lord, in the simplicity of my heart I offer myself 
unto thee this day in humble submission for a sacrifice 
of perpetual praise, and to be thy servant forever. 

Receive me with this holy oblation of thy precious 
body, which offering I make to thee this day in the 
presence of angels invisibly attending ; and may this 
be for my good and the good of all thy people. 

2. I offer unto thee, O Lord, all my sins and offences, 



142 WE OUGHT TO OFFER OURSELVES 

which I have committed before thee, from the day 
wherein I first could sin until this hour. I offer them 
upon thine altar of propitiation, that thou mayest con- 
sume and burn them all with the fire of thy love ; that 
thou mayest wash out all the stains of my sins. Cleanse 
my conscience from all offences and restore to me again 
thy grace, which I have lost by sin, forgiving me all my 
offences and receiving me mercifully to the kiss of peace. 

3. What can I do for my sins but humbly confess 
and bewail them and unceasingly entreat thy mercy ? 

I beseech thee, hear me graciously, when I stand be- 
fore thee, my God. 

All my sins are very displeasing to me, I will never 
commit them any more ; but I grieve, and will grieve 
for them as long as I live, and am purposed to repent, 
and according to the utmost of my power to make 
restitution. 

Forgive me, God, forgive me my sins for the sake 
of thy holy name ; save thou my soul which thou hast 
redeemed with thy most precious blood. 

Behold, I commit myself unto thy mercy, I resign 
myself into thy hands. 

Deal with me according to thy goodness, not accord- 
ing to my wickedness and iniquity. 



WE OUGHT TO OFFER OURSELVES 143 

4. I offer up also unto thee all whatsoever is good 
in me, although it be very small and imperfect, that 
thou mayest amend and sanctify it. Make it grateful 
and acceptable unto thee and always perfect it more 
and more, and bring me, a slothful and unprofitable 
creature, to a good and blessed end. 

5. I offer up also unto thee all the pious desires of 
devout persons, the necessities of parents, friends, 
brethren, sisters, and of all those that are dear unto me 
and that have done good either to myself or to others 
for thy love ; also of all that have desired of me to 
offer prayers and masses for them and theirs, whether 
they yet live in the flesh or are now departed out of 
this world. 

Grant that all may receive the help of thy grace, the 
aid of thy consolation, protection from dangers, deliver- 
ance from pain ; that they, being freed from all evils, 
may with joy return abundant thanksgivings unto thee. 

6. I offer up also unto thee my prayers and inter- 
cessions for those especially who have in any thing 
wronged, grieved, or slandered me, or have done me 
any damage or displeasure. 

I pray for all those, also, whom I have at any time 
vexed, troubled, grieved, or scandalized by word or deed, 



14J: NOT LIGHTLY TO BE POSTPONED 

knowingly or unknowingly, that it may please thee to 
forgive us all our sins and offences, one against another. 

Take away from our hearts, O Lord, all suspicion, 
indignation, wrath, and contention, and whatsoever may 
hurt charity and lessen brotherly love. 

Have mercy, Lord, have mercy on those that crave 
thy mercy; give grace unto them that stand in need 
thereof, and make us worthy to enjoy thy grace and go 
forward to life eternal. Amen, 






CHAPTER X 

GTljat tije Jgolg Communion is not Itcjljtlg to bi ^ostponco 

THE VOICE OF THE BELOVED 

THOU oughtest often to have recourse to the foun- 
tain of grace and of divine mercy, to the fountain 
of goodness and of all purity, that thou mayest be 
healed of thy sins and passions and be made more 
strong and vigilant against all the temptations and 
deceits of the devil. 



NOT LIGHTLY TO BE POSTPONED 145 

The enemy, knowing what great profit and restoring 
power cometh by the Holy Communion, endeavoreth by 
all means and occasions to withdraw and hinder faith- 
ful and devout persons from partaking thereof. 

2. Thus it is that some persons, when they are pre- 
paring for Holy Communion, suffer more violent 
assaults of Satan. 

That wicked spirit, as it is written in Job, cometh 
amongst the sons of God to trouble them according to 
his accustomed malice, or to render them over fearful 
and perplexed, that so he may diminish their devotion, 
or by direct assaults take away their faith, to the end 
that he may prevail on them, if possible, either alto- 
gether to forbear communicating, or at least to approach 
with lukewarmness. 

But there is no heed to be taken of his crafty and 
fanciful suggestions, be they ever so filthy and hideous, 
but all such vain imaginations are to be turned back 
upon his own head. 

Thou must despise him and laugh him to scorn, nor 
dare to omit the Holy Communion on account of his 
assaults, or for the troubles which he raiseth within 
thee. 

3. Oftentimes, too, a person is hindered by undue 



146 NOT LIGHTLY TO BE POSTPONED 

solicitude for obtaining devotion, and a certain anxiety 
about making his confession. 

Follow herein the counsel of the wise, and lay aside 
all anxiety and scruple, for it hindereth the grace of 
God, and overthroweth devotion. 

Do not omit the Holy Communion for every small 
vexation and trouble, but rather proceed at once to 
confess thy sins, and cheerfully forgive others whatever 
offences they have done against thee. 

And if thou hast offended, humbly crave pardon, and 
God will readily forgive thee. 

4. What availeth it to delay long thy confession or 
to defer the Holy Communion ? 

Purge thyself quickly, spit out the poison with all 
speed, make haste to apply this sovereign remedy, and 
thou shalt find it to be better with thee than if thou 
didst long defer it. 

If thou omit it to-day for one cause, perhaps to- 
morrow another of greater force may occur to thee, 
and so thou mayest be hindered a long time from Com- 
munion and grow more and more unfit. 

As quickly as ever thou canst, shake off from thy- 
self all present heaviness and sloth, for it is of no use 
to continue long in disquietness, or to be going on long 



NOT LIGHTLY TO BE POSTPONED 147 

with a disturbed conscience, and so for daily impedi- 
ments to deprive thyself of the divine mysteries. 

Yea, it is very hurtful to defer the Communion long, 
for this usually brings on heavy spiritual drowsiness. 

Alas, some lukewarm undisciplined persons willingly 
put off their confession, and defer the Holy Communion, 
lest they should be engaged to keep a stricter watch 
over themselves. 

5. how poor and mean is their love, how weak 
their devotion, who so easily put off the Holy Com- 
munion ! 

How happy is he, and how acceptable to God, who 
so ordereth his life, and in such purity keepeth his con- 
science, that he is prepared and well-disposed to com- 
municate even every day, if he were permitted, and if 
it might be done without observation. 

If a person do sometimes abstain out of humility 
or by reason of some lawful cause, he is to be commended 
for his reverence. 

But if a spiritual drowsiness have crept over him, he 
must bestir himself and do what lieth in him, and the 
Lord will assist his desire for the good will he hath 
thereto, which is what God doth chiefly respect. 

6. But when any lawful hindrance doth happen, he 



148 NOT LIGHTLY TO BE POSTPONED 

will yet always have a good will and a pious intention 
to communicate, and so shall he not lose the fruit of this 
sacrament. 

For any devout person may every day and every 
hour profitably and without restraint draw near to 
Christ in Spiritual Communion. 

And yet on certain days and at times appointed, he 
ought to receive sacramentally, with affectionate rever- 
ence, the body and blood of his Redeemer, and rather 
seek the honor and glory of God than his own comfort. 

For he communicateth mystically and is invisibly re- 
freshed as often as he devoutly calleth to mind the 
mystery of the incarnation and the passion of Christ, 
and is inflamed with the love of Him. 

7. He that prepareth not himself except only when 
a festival draweth near or when custom compelleth 
him thereunto, shall too often be unprepared. 

Blessed is he that offereth up himself as a holocaust 
to the Lord, as often as he doth celebrate or receive the 
Holy Communion. 

Be not too slow nor yet hurried in celebrating, but 
keep the accustomed manner of those with whom thou 
livest. 

Thou oughtest not to be tedious and troublesome 



NECESSARY TO A FAITHFUL SOUL 149 

to others, but to observe the received custom, according 
to the appointment of our fathers, and rather yield 
thyself up to the edification of others than to thine own 
devotion or inclination. 



CHAPTER XI 

Etyat tfje ITotig of (JHjrist anti trjc J£olg Scriptures arc most 
Nccrssarg to a JFatlijful Soul 

THE VOICE OF THE DISCIPLE 

O BLESSED Lord Jesus, how great is the happi- 
ness of a devout soul that feasteth with thee in 
thy banquet, where there is set no other food to be 
eaten but thyself, the only Beloved, and most to be 
desired above all the desires of the heart ! 

And verily it would be a sweet thing unto me in thy 
presence to pour out tears from the very bottom of my 
heart, and with the devout Magdalene to wash thy feet 
with tears. 

But where now is that devotion, where that plentiful 
effusion of holy tears ? 



150 NECESSARY TO A FAITHFUL SOUL 

Surely in the sight of thee and thy holy angels, my 
whole heart ought to be inflamed and to weep for 
joy. 

For in this sacrament I have thee truly present, 
though hidden under another form. 

2. For to behold thee in thine own divine brightness 
mine eyes would not be able to endure, nor could even 
the whole world stand in the splendor of the glory of 
thy majesty. 

Herein then dost thou have regard to my weakness, 
that thou dost veil thyself under this outward sacra- 
mental sign. 

Him I do really possess and adore whom the angels 
adore in heaven ; but I as yet by faith, they by sight 
and without a veil. 

I ought to be content with the light of true faith and 
to walk therein, until the day of everlasting brightness 
dawn and the shadows of figures pass away. 

But when that which is perfect is come the use of 
sacraments shall cease, because the blessed in their 
heavenly glory need not any sacramental remedy. 

For they rejoice without end in the presence of 
God, beholding His glory face to face, and being trans- 
formed from glory to glory into His image, they taste 



NECESSARY TO A FAITHFUL SOUL 151 

the Word of God made flesh, as He was from the begin- 
ning, and remaineth forever. 

3. Whilst I am mindful of these wonderful things, 
every spiritual comfort becometh tedious unto me, 
because so long as I behold not my Lord openly in His 
own glory, I make no account at all of whatsoever I 
see or hear in this world. 

Thou art witness unto me, God, that nothing can 
comfort me, no creature can give me rest, but thou only, 
my God, whom I long to contemplate everlastingly. 

But this is not possible so long as I linger in this 
mortal life. 

Therefore I must dispose myself to much patience 
and submit myself to thee in all my desires. 

For even thy saints, O Lord, who now rejoice with 
thee in the kingdom of heaven, whilst they lived waited 
in faith and in great patience for the coming of thy 
glory. 

What they believed, I believe also ; what they hoped 
for, I hope for ; whither they are arrived, I trust I shall 
arrive by thy grace. 

In the meantime I will walk in faith, strengthened 
by the examples of the saints. 

I have also holy books for my comfort and for the 



152 NECESSARY TO A FAITHFUL SOUL 

glass of my life ; and above all these, thy most holy 
body for a remedy and refuge. 

4. For I perceive two things to be particularly neces- 
sary for me in this life, without which it would be in- 
supportable to me. 

Whilst I am detained in the prison of this body, I 
acknowledge myself to stand in need of two things — 
namely, food and light. 

Unto me, then, thus weak and helpless, thou hast 
given thy sacred body for the refreshment both of my 
soul and body, and thy word thou hast set as a lamp to 
my feet. 

Without these two I should not be able to live, for 
the word of God is the light of my soul and thy sacra- 
ment the bread of life. 

These also may be called the two tables, set on the 
one side and on the other, in the treasury of holy Church. 

One table is that of the sacred altar, having the holy 
bread, that is, the precious body of Christ ; the other 
is that of the divine law, containing holy doctrine, teach- 
ing men the right faith, and steadily conducting them 
forward beyond the veil, where is the holy of holies. 

Thanks be to thee, O Lord Jesus, Light of eternal 
Light, for that table of holy doctrine which thou hast 



NECESSARY TO A FAITHFUL SOUL 153 

prepared for us by thy servants, the prophets and 
apostles and other teachers. 

5. Thanks be to thee, thou Creator and Redeemer 
of mankind, who, to manifest thy love to the whole 
world, hast prepared a great supper, wherein thou hast 
set before us to be eaten, not the typical lamb, but thine 
own most sacred body and blood, rejoicing all the 
faithful with this holy banquet and replenishing them 
to the full with the cup of salvation, in which are all 
the delights of paradise ; and the holy angels do feast 
with us, but with a more happy sweetness. 

6. O how great and honorable is the office of priests, 
to whom it is given with sacred words to consecrate the 
Lord of majesty ; with their lips to bless, with their 
hands to hold, with their own mouth to receive, and 
also to administer to others ! 

O how clean ought those hands to be, how pure that 
mouth, how holy that body, how unspotted that heart, 
where the Author of purity so often entereth ! 

Nothing but what is holy, no word but what is good 
and profitable, ought to proceed from the mouth of 
him who so often receiveth this sacrament of Christ. 

7. Simple and chaste should be those eyes that are 
wont to behold the body of Christ ; the hands should 



154 HE WHO IS ABOUT TO COMMUNICATE 

be pure and lifted up to heaven that touch the Creator 
of heaven and earth. 

Unto the priest especially it is said in the law, — Be 
you holy, for I the Lord your God am holy. 

8. O Almighty God, do thou assist us with thy grace, 
that we who have undertaken the office of the priest- 
hood may be able to serve thee worthily and devoutly, 
in all purity and with a good conscience. 

And if we live not in so great innocency as we ought, 
grant to us at least duly to lament the sins which we 
have committed ; and in the spirit of humility, and with 
the full purpose of a good will, to serve thee more 
earnestly for the time to come. 



CHAPTER XII 

GHfjat $e tofjo is about to communicate oucjfjt to prepare fjimsclf 
for (fTijrtst tottij 4£reat HBtligence 

THE VOICE OF THE BELOVED 

I AM the lover of purity and the giver of all sanc- 
tity. I seek a pure heart, and there is the place 
of my rest. 



OUGHT TO PREP ABE HIMSELF 155 

Make ready for me a large upper room furnished, 
and I will keep the pasch with thee together with my 
disciples. 

If thou wilt have me come unto thee and remain 
with thee, purge out the old leaven and make clean the 
habitation of thy heart. 

Shut out the whole world and all the tumult of 
sin ; sit like a sparrow solitary on the house-top, and 
think over thy transgressions in the bitterness of thy 
soul. 

For every one that loveth will prepare the best and 
fairest place for his beloved ; for herein is known the 
affection of him that entertaineth his beloved. 

2. Know thou, notwithstanding, that the merit of no 
action of thine is able to make this preparation suffi- 
cient, although thou shouldst prepare thyself a whole 
year together and have nothing else in thy mind. 

But it is out of my grace and favor that thou art 
permitted to come to my table, as if a beggar were 
invited to a rich man's dinner, and he had no other 
return to make to him for his benefits but to humble 
himself and give thanks. 

Do what lieth in thee, and do it diligently, not for 
custom, not for necessity ; but with fear and reverence 



156 TO PREPARE HIMSELF WITH DILIGENCE 

and affection receive the body of thy beloved Saviour 
when He vouchsafeth to come to thee. 

I am He that hath called thee, I have commanded it 
to be done, I will supply what is wanting in thee ; 
come thou and receive me. 

3. When I bestow on thee the grace of devotion, 
give thanks to thy God, not because thou art worthy, 
but because I have had mercy on thee. 

If thou have not devotion, but rather dost feel thy- 
self dry, be instant in prayer, sigh and knock, and give 
not over until thou have received some crumb or drop 
of saving grace. 

Thou hast need of me, I have no need of thee. 

Neither comest thou to sanctify me, but I come to 
sanctify and perfect thee. 

Thou comest that thou mayest be sanctified by me 
and united to me, that thou mayest receive new grace 
and be stirred up anew to amendment of life. 

Neglect not this grace, but prepare thy heart with 
all diligence, and receive thy beloved into thy soul. 

4. But thou oughtest not only to prepare thyself to de- 
votion before Communion, but carefully also to preserve 
thyself therein after thou hast received this sacrament. 

Nor is the careful guard of thyself afterwards less 
required than devout preparation before. 



TO SEEK UNION WITH CHRIST 157 

For a good guard afterwards is the best preparation 
for the obtaining of greater grace. 

For if a person gives himself up at once too much 
to outward consolations, he is rendered thereby greatly 
indisposed to devotion. 

Beware of much talk, remain in secret and enjoy thy 
God ; for thou hast Him whom all the world cannot 
take from thee. 

I am He to whom thou oughtest wholly to give up 
thyself, that so thou mayest now live the rest of thy 
time not in thyself but in me, and be free from all anx- 
ious care. 



CHAPTER XIII 

Efjat t\)t Betoout &oui migfjt ferbcntig to seek bitten tottfj ffifjrist 
in tfjts Sacrament 

THE VOICE OF THE DISCIPLE 

WHO will give me, O Lord, to find thee alone, to 
open unto thee my whole heart and to enjoy 
thee even as my soul desireth, that henceforth none 
may look upon me, nor any creature move me, nor 



158 TO SEEK UNION WITH CHRIST 

have regard to me ; but that thou alone mayest speak 
unto me and I to thee as the beloved is wont to speak 
to his beloved and a friend to talk with his friend. 

This I beg, this I long for, that I may be wholly 
united to thee, and may withdraw my heart from all 
created things and may learn more and more by means 
of the Holy Communion and often celebrating, to relish 
things heavenly and eternal. 

Ah, Lord God, when shall I be wholly united to 
thee and absorbed by thee and become altogether for- 
getful of myself ? 

Thou in me and I in thee ; so also grant that we may 
both continue together in one. 

2. Verily, thou art my beloved, the choicest amongst 
thousands, in whom my soul is well pleased to dwell 
all the days of her life. 

Verily, thou art my peacemaker, in whom is highest 
peace and true rest ; out of whom is labor and sorrow 
and infinite misery. 

Verily, thou art a hidden God, and thy counsel is 
not with the wicked, but thy conversation is with the 
humble and simple. 

O how sweet is thy spirit, O Lord, who, to the end 
thou mightest show forth thy sweetness toward thy 



TO SEEK UNION WITH CHBIST 159 

children, dost vouchsafe to feed them with the bread 
which is full of all sweetness, even that which cometh 
down from heaven. 

Surely there is no other nation so great that hath 
God so nigh, as thou our God art present to all thy 
faithful ones, unto whom, for their daily comfort and 
for the raising up of their hearts to heaven, thou givest 
thyself to be eaten and enjoyed. 

3. For what other nation is there of such high re- 
nown as the Christian people ? 

Or what creature under heaven is there so beloved 
as the devout soul, into which God himself entereth, to 
nourish it with His glorious flesh ! 

Oh, unspeakable grace ! Oh, admirable condescension ! 

Oh, immeasurable love, specially bestowed on man ! 

But what return shall I make to the Lord for this 
grace, for love so boundless ? 

There is nothing that I am able to present more 
acceptable than to offer my heart wholly to my God and 
to unite it closely to Him. 

Then shall my inner self rejoice, when my soul shall 
be perfectly united to God. 

Then will He say to me, — If thou art willing to be 
with me, I am willing to be with thee. 



160 THE DESIRE OF DEVOUT PERSONS 

And I will answer Him, — Vouchsafe, O Lord, to 
remain with me, for I will gladly be with thee. This 
is my whole desire, that my heart be united unto 
thee. 



CHAPTER XIV 

®f tije JFertent IBestre 01 $ome Urtoout persons to rcreitoe tfje 
Bono of Cfjrist 

THE VOICE OF THE DISCIPLE 

OHOW great is the abundance of thy sweetness, 
O Lord, which thou hast hidden for them that 
fear thee ! 

When I call to mind some devout persons who ap- 
proach to this thy sacrament, Lord, with the greatest 
devotion and affection, I am oftentimes confounded 
and blush within myself that I come with such luke- 
warmness, yea, coldness, to thine altar and the table of 
Holy Communion. 

I grieve that I remain so dry and without hearty 
affection, that I am not wholly inflamed in thy presence, 



TO RECEIVE THE BODY OF CHRIST 161 

O my God, and not so earnestly drawn and affected as 
many devout persons have been. 

For there have been some who, out of a vehement 
desire of the Holy Communion and strong affection of 
heart, could not restrain themselves from weeping ; 
but with desire, both of soul and body, earnestly longed 
after thee, O God, the fountain of life, not being other- 
wise able to allay or satisfy their hunger but by receiv- 
ing thy body and blood with all delight and spiritual 
eagerness. 

2. O the truly ardent faith of such is a convincing 
proof of thy sacred presence. 

For they truly know their Lord in the breaking of 
bread, whose heart within them so vehemently burneth 
whilst thou, O blessed Jesus, dost walk and converse 
with them. 

Such affection and devotion as this, love and fervor 
so vehement, are too often far from me. 

Be thou kind to me, O merciful Jesus, sweet and 
gracious Lord, and grant to me, thy poor needy creature, 
sometimes at least in this Holy Communion, to feel if 
it be but a small portion of the love of thy loving heart 
that my faith may become more strong, my hope in 
thy goodness may be increased, and that charity once 



162 THE GRACE OF DEVOTION 

perfectly kindled within me after the tasting of this 
heavenly manna, may never smoulder. 

3. For thy mercy is able to grant me the grace 
which I long for, and, in the day when it shall please 
thee, to visit me most mercifully with the spirit of fervor. 

For although I burn not with such vehement desire 
as those who are so specially devoted to thee, yet not- 
withstanding, by thy grace, I long for this great and 
burning desire, praying from the heart that I may 
participate with all such fervent lovers and be num- 
bered in their holy company. 



CHAPTER XV 

^Efjat tije ®xntt of ©emotion is obtained fcg 3§umtlttg anti 
SMUitnial 

THE VOICE OF THE BELOVED 

THOU oughtest to seek the grace of devotion fre- 
quently, to ask it earnestly, to wait for it with 
patience and confidence, to receive it with thankfulness, 
to keep it humbly, to work with it diligently and to 



IS OBTAINED BY HUMILITY 163 

commit the term and manner of this heavenly visita- 
tion to God until it shall please Him to come unto thee. 

Thou oughtest especially to humble thyself when 
thou feelest inwardly little or no devotion, and yet not 
to be too much dejected nor to grieve inordinately. 

God often giveth in one short moment that which He 
for a long time hath denied. 

He giveth sometimes in the end that which in the 
beginning of thy prayer He deferred to grant. 

2. If grace were always promptly given and ever 
present at will, weak man could not well bear it. 

Therefore the grace of devotion is to be waited for 
with good hope and humble patience. 

Nevertheless, do thou impute it to thyself and to 
thine own sins, when this grace is not given thee or 
when it is secretly taken away. 

It is sometimes but a small matter that hindereth 
and hideth grace from us, if that may be called small 
and not rather a weighty matter which hindereth so 
great a good. 

But if thou remove this obstacle, be it great or small, 
and perfectly overcome it, thou shalt have thy desire. 

3. For as soon as thou givest thyself to God with 
thy whole heart and seekest neither this nor that ac- 



164 DEVOTION IS OBTAINED BY HUMILITY 

cording to thine own pleasure or will, but settlest thy- 
self wholly in Him, thou shalt find thyself united to 
Him and at peace ; for nothing can afford so sweet a 
relish, nothing can be so delightful, as the good pleasure 
of the divine will. 

Whosoever therefore with a single heart, lifteth up 
his intention to God and keepeth himself clear of all 
inordinate love or dislike of any created thing, shall be 
the most fit to receive grace and meet for the gift of 
true devotion. 

For the Lord bestoweth His blessings where He 
findeth the vessels empty. 

And the more perfectly a man forsaketh things be- 
low, and the more he dieth to himself by contempt of 
himself, the more speedily shall grace come and shall 
enter in the more plentifully and shall lift up the free 
heart higher. 

4. Then shall he see and abound and wonder, and 
his heart shall be enlarged within him, because the 
hand of the Lord is with him and he hath put himself 
wholly into his hand, even for ever and ever. 

Behold, thus shall the man be blessed who seeketh 
God with his whole heart and receiveth not his soul in 
vain. 



TO LAY OPEN OUR NECESSITIES TO CHRIST 165 

This man, in receiving the Holy Eucharist, obtaineth 
the great favor of divine union ; for he looketh not to 
his own devotion and consolation, but above all devo- 
tion and consolation to the honor and glory of God. 



CHAPTER XVI 

GHjat foe ouigfyt to lag open our Necessities to (Efjrtst antr crafoe 
f^is <3xaa 

THE VOICE OF THE DISCIPLE 

OTHOU most sweet and loving Lord, whom I 
now desire to receive with all devotion, thou 
knowest my infirmities and the necessities which I 
endure, in how many sins and evils I am involved, 
how often I am weighed down, tempted, troubled, 
and defiled. 

Unto thee I come for remedy, I entreat of thee con- 
solation and support. 

I speak to thee who knowest all things, to whom all 
my inward thoughts are open and who alone canst per- 
fectly comfort and help me. 



166 TO LAY OPEN OUR NECESSITIES TO CHRIST 

Thou knowest what good things I stand in most 
need of, and how poor I am in virtue. 

2. Behold, I stand before thee poor and naked, call- 
ing for grace and imploring mercy. 

Refresh thy hungry supplicant, inflame my coldness 
with the fire of thy love, enlighten my blindness with 
the brightness of thy presence. 

Turn thou for me all earthly things into bitterness, 
all things grievous and contrary into patience, all low 
and created into contempt and oblivion. 

Lift up my heart to thee in heaven and do not send 
me away to wander over the earth. 

Be thou alone sweet unto me from henceforth for 
evermore ; for thou alone art my meat and drink, my 
love and my joy, my sweetness and all my good. 

3. O that with thy presence thou wouldst wholly 
inflame, burn, and transform me into thyself, that I 
might be made one spirit with thee by the grace of 
inward union and by the melting of ardent love ! 

Suffer me not to go away from thee hungry and dry, 
but deal mercifully with me as oftentimes thou hast 
dealt wonderfully with thy saints. 

What marvel is it if I should be wholly inflamed by 
thee, and die to myself since thou art a fire always 



DESIRE TO RECEIVE CHRIST 167 

burning and never smouldering, a love purifying the 
heart and enlightening the understanding. 



CHAPTER XVII 

<&l Jetbent 5Lobe anti Uefyemntt Bcstre to xtttito Cfjrtst 

THE VOICE OF THE DISCIPLE 

WITH deep devotion and ardent love, with all 
affection and fervor of heart, I desire to receive 
thee, O Lord, as many saints and devout persons have 
desired thee when they were partakers of thy Holy 
Communion, who in holiness of life were to thee most 
pleasing and in devotion were most fervent. 

O my God, my everlasting love, my whole good, my 
never-ending happiness, I desire to receive thee with 
the most earnest affection and the most worthy awe 
and reverence that any of the saints ever had or could 
feel toward thee. 

2. And although I be unworthy to entertain all 
those feelings of devotion, nevertheless I offer unto 



168 FERVENT LOVE AND VEHEMENT DESIRE 

thee the whole affection of my heart as if I alone had 
all these most delightful burning desires. 

Yea, and all that a dutiful mind can conceive and 
desire do I, with the deepest reverence and most in- 
ward affection, offer and present unto thee. 

I desire to reserve nothing to myself, but freely and 
most cheerfully to sacrifice unto thee myself and all 
that is mine. 

O Lord my God, my Creator and my Redeemer, I 
desire to receive thee this day with such affection, 
reverence, praise, and honor, with such gratitude, 
worthiness, and love, with such faith, hope, and purity, 
as thy most holy mother, the glorious Virgin Mary, 
received and desired thee, when, to the angel who de- 
clared unto her glad tidings of the mystery of the in- 
carnation, she humbly and devoutly answered, — Behold 
the handmaid of the Lord, be it done to me according 
to thy word. 

3. And as thy blessed forerunner, the most excellent 
among the saints, John the Baptist, rejoicing in thy 
presence, leaped for joy of the Holy Ghost whilst he 
was yet shut up in his mother's womb ; and afterwards 
seeing Jesus walking among men, humbled himself very 
greatly, and said with devout affection, — The friend 



TO RECEIVE CHRIST 1(39 

of the bridegroom that standeth and heareth him, re- 
joiceth greatly because of the voice of the bridegroom ; 
in like manner I also wish to be inflamed with great and 
holy desires, and to offer myself up to thee with my 
whole heart. 

Wherefore also I offer and present unto thee the 
triumphant joys, the fervent affections, the ecstasies, 
the supernatural illuminations and celestial visions of 
all devout hearts, with all the virtues and praises ever 
celebrated by all creatures in heaven and on earth, for 
myself, and for all such as are recommended to my 
prayers ; that by all thou mayest worthily be praised 
and forever glorified. 

4. Receive, O Lord my God, my promises and de- 
sires of giving thee infinite praise and boundless bless- 
ing, which, according to the measure of thine ineffable 
greatness, are most justly due to thee. 

These praises I now render unto thee, and long to 
render them every day and every moment. And with 
prayer and affection, I invite and beseech all the 
heavenly spirits and all the faithful to render with me 
thanks and praises to thee. 

5. Let all people, tribes, and tongues praise thee and 
magnify thy sweet and holy name with the highest joy 
and ardent devotion. 



170 THAT A MAN BE NOT A CURIOUS SEARCHER 

And let all who reverently and devoutly celebrate 
thy most holy sacrament and receive it with full faith, 
be accounted worthy to find grace and mercy at thy 
hands and to pray with humble supplication in behalf 
of me a sinner. 

And when they shall have attained to their desired 
devotion and joyful union with thee, and shall have 
departed from thy holy heavenly table comforted and 
marvellously refreshed, let them vouchsafe to remember 
my poor soul. 



CHAPTER XVIII 

Cfjat a Mm be not a (Curious .Scardjcr into tfjts Sacrament, but a 
fumble JFollotoer of Cfjvtst, submitting Senses to JFaitJj 

rr^HOU oughtest to beware of curious and unprofit- 
J- able searching into this most profound sacrament, 
if thou wilt not be plunged into the depths of doubt. 

He that is a searcher into majesty shall be over- 
whelmed by its glory. 

God is able to do more than man can understand. 



INTO THIS SACRAMENT 171 

A pious and humble inquiry after the truth is allow- 
able, provided we be always ready to be taught and 
study to walk in the sound doctrine of the Church. 

2. Blessed is that simplicity which leaveth the diffi- 
cult ways of questions and dispu tings, and goeth for- 
ward in the plain and sure path of God's command- 
ments. 

Many have lost devotion whilst they sought to search 
into high things. 

Faith is required of thee, and a sincere life ; not 
height of understanding nor deep delving into the 
mysteries of God. 

If thou dost not understand nor conceive the things 
that are beneath thee, how shalt thou be able to com- 
prehend those which are above thee ? 

Submit thyself unto God and humble thy senses to 
faith, and the light of knowledge shall be given thee in 
such degree as shall be profitable and necessary for thee. 

3. Some are grievously tempted about faith and this 
sacrament ; but this is not to be imputed to them- 
selves, but rather to the enemy. 

Be not thou anxious herein ; do not dispute with 
thine own thoughts, nor give any answer to doubts 
suggested by the devil ; but believe the words of God, 



172 THAT A MAN BE NOT A CURIOUS SEARCHER 

trust His saints and prophets, and the wicked enemy 
will flee from thee. 

It oftentimes is very profitable to the servant of 
God to endure such things. 

For the devil tempteth not unbelievers and sinners, 
whom he already securely possesseth, but faithful and 
religious persons he in various ways tempteth and 
vexeth. 

4. Go forward therefore with simple and undoubt- 
ing faith, and with the reverence of a supplicant ap- 
proach this sacrament ; and whatsoever thou art not 
able to understand, commit without care to Almighty 
God. 

God deceiveth thee not ; he is deceived that trusteth 
too much to himself. 

God walketh with the simple, revealeth Himself to 
the humble, giveth understanding to little ones, and 
discloseth His meaning to pure minds ; but He hideth 
His grace from the curious and proud. 

Human reason is feeble and may be deceived, but 
true faith cannot be deceived. 

5. All reason and natural search ought to follow 
faith, not go before it nor oppose it. 

For faith and love do here specially take the lead 



INTO THIS SACRAMENT 173 

and work in hidden ways in this most holy and 
supremely excellent sacrament. 

God, who is eternal and incomprehensible and of in- 
finite power, doth things great and unsearchable in 
heaven and on earth, and there is no tracing out of His 
marvellous works. 

If the works of God were such that they might be 
easily comprehended by human reason, they could not 
be justly called wonderful or unspeakable. 



THE FOURTH BOOK 

OF INTERIOR CONSOLATION 



CHAPTER I 

<®l tfje Interior &pccd) of djrist to tljc Jattfjful .Soul 

I WILL hearken to what the Lord God will speak 
within me. 
Blessed is the soul which heareth the Lord speaking 
within her and receiveth from His mouth the word of 
consolation. 

Blessed are the ears that gladly receive the accents 
of the Divine whisper and give no heed to the whisper- 
ings of this world. 

Blessed indeed are those ears which listen not to the 
voice sounding without, but to the truth teaching 
within. 

Blessed are the eyes which are shut to outward 
things, but intent on things interior. 

174 



INTERIOR SPEECH OF CHRIST TO THE SOUL 175 

Blessed are they that enter far into inward things, 
and endeavor to prepare themselves more and more, 
by daily exercises, for the receiving of heavenly secrets. 

Blessed are they who are glad to have time to spare 
for God, and who shake off all worldly hindrances. 

2. Consider these things, my soul, and shut up 
the door of thy sensual desires, that thou mayest hear 
what the Lord thy God shall speak in thee. 

Thus saith thy beloved, — I am thy salvation, thy 
peace, and thy life ; keep thyself with me and thou 
shalt find peace. 

Let go all transitory things and seek those that are 
eternal. 

What are all temporal things but snares ? And what 
can all creatures avail thee if thou be forsaken by the 
Creator ? 

Bid farewell therefore to all things else and labor to 
please thy Creator, and to be faithful unto him, that so 
thou mayest be able to attain unto true blessedness. 



176 THAT THE TRUTH SPEAKETH WITH IX US 



CHAPTER II 

&f)at ttyt 2Trutty speakrtf) trtttrtu us toitfyout Noise of OToros 

SPEAK, Lord, for thy servant heareth. 
I am thy servant ; grant me understanding, that 
I ma}^ know thy testimonies. 

Incline my heart to the words of thy mouth ; let 
thy speech distil as the dew. 

The children of Israel in times past said unto Moses, 
— Speak thou to us and we will hear ; let not the Lord 
speak to us lest we die.° 

Not so, O Lord, not so, I beseech thee ; but rather, 
with the prophet Samuel, I humbly and earnestly en- 
treat, — Speak, Lord, for thy servant heareth. 

Let not Moses speak unto me, nor any of the prophets ; 
but rather do thou speak, O Lord God, the inspirer and 
enlightener of all the prophets ; for thou alone with- 
out them canst perfectly instruct me, but they with- 
out thee can profit me nothing. 

2. They indeed may utter words, but they cannot 
give the spirit. 



WITHOUT NOISE OF WORDS 177 

Most beautifully do they speak ; but if thou be 
silent, they inflame not the heart. 

They teach the letter, but thou openest the sense ; 
they bring forth mysteries, but thou unlockest the 
meaning of sealed things. 

They declare thy commandments, but thou helpest 
us to keep them. 

They point out the way, but thou givest strength for 
the journey. 

They work only outwardly, but thou instructest and 
enlightenest the heart. 

They water, but thou givest the increase. 

They cry aloud in words, but thou impartest under- 
standing to the hearer. 

3. Let not Moses therefore speak unto me, but thou, 
Lord my God, the eternal Truth, lest I die and prove 
fruitless if I be warned but outwardly, and not in- 
flamed within ; 

Lest the word heard and not fulfilled, known and 
not loved, believed and not obeyed, rise up in judgment 
against me. 

Speak therefore, Lord, for thy servant heareth ; for 
thou hast the words of eternal life. 

Speak thou unto me, for the comfort, however im- 



178 THE WORDS OF GOD ARE TO BE HEARD 

perfect, of my soul, and for the amendment of my 
whole life, and for thy praise and glory and honor 
everlasting. 

CHAPTER III 

GTJiat tije OToros of &titi are to be Jjearti fottlj gumtlttg, anto tfjat 
fHang toeujl) tfjem Not° 

MY son, hear my words, words of greatest sweet- 
ness, surpassing all the learning of the philoso- 
phers and wise men of this world. 

My words are spirit and life, and not to be weighed 
by the understanding of man. 

They are not to be drawn forth for vain approba- 
tion, but to be heard in silence, and to be received with 
all humility and great affection. 

And I said, Blessed is the man whom thou shalt in- 
struct, O Lord, and shalt teach out of thy law, that 
thou mayest give him rest from evil days and that he 
be not desolate upon the earth. 

2. I taught the prophets from the beginning, saith 
the Lord, and cease not, even to this day, to speak to all ; 
but many are hardened aud deaf to my voice. 



WITH HUMILITY, AND MANY WEIGH THEM NOT 179 

Most men more willingly listen to the world than to 
God ; they sooner follow the desires of their own flesh 
than God's good pleasure. 

The world promiseth temporal and trivial things, and 
is served with great eagerness ; I promise things great 
and eternal, and yet the hearts of men remain torpid. 

Who is there that in all things serveth and obeyeth 
me with so great care as the world and its lords are 
served withal? Be ashamed, O Sidon, saith the sea.° 
And if thou ask the cause, hear wherefore. 

* For a small reward men run a long way ; for ever- 
lasting life many will scarce lift a foot from the ground. 

The most pitiful gain is sought after, for a single bit 
of money sometimes there is shameful contention, for a 
vain matter and slight promise men fear not to toil day 
and night. 

3. But, alas, for an unchangeable good, for an in- 
estimable reward, for the highest honor and glory 
without end, they grudge even the least fatigue. 

Be ashamed therefore, thou slothful and complaining 
servant, that they are found to be more ready unto 
destruction than thou unto life. 

They rejoice more in vanity than thou dost in the 
truth. 



180 THE WORDS OF GOD ARE TO BE HEARD 

Sometimes, indeed, they are frustrated in their hopes ; 
but my promise deceiveth none, nor sendeth him away 
empty that trusteth in me. 

What I have promised, I will give ; what I have said, 
I will fulfil, if only any man remain faithful in my love 
even to the end. 

I am the rewarder of all good men and the strong 
approver of all who are devoted to me. 

4. Write thou my words in thy heart and meditate 
diligently on them, for in time of temptation they will 
be very needful for thee. 

What thou understandest not when thou readest, 
thou shalt know in the day of visitation. 

In two ways I am wont to visit mine elect, namely, 
with trials and with consolation. 

And I daily read two lessons to them ; one in reprov- 
ing their vices, another in exhorting them to the in- 
crease of virtues. 

He that hath my words and despiseth them, hath 
one that shall judge him in the last day. 

5. A Prayer to implore the grace of Devotion. 

O Lord my God ! Thou art all my good, and who 
am I that I should dare speak to thee ? 






WITH HUMILITY, AND MANY WEIGH THEM NOT 181 

I am thy poorest, meanest servant, and a most vile 
worm, much more poor and contemptible than I can or 
dare express. 

Yet do thou remember, Lord, that I am nothing, 
have nothing, and can do nothing. 

Thou alone art good, just, and holy. Thou canst do 
all things, thou surpasseth all things, thou fillest all 
things ; only the sinner thou leavest empty. 

Remember thy tender mercies, and fill my heart 
with thy grace, thou who wilt not that thy works should 
be void and in vain. 

6. How can I bear this miserable life, unless thou 
strengthen me with thy mercy and grace ? 

Turn not thy face away from me, delay not thy 
visitation, withdraw not thy consolation, lest my soul 
become as earth without water before thee. 

Teach me, Lord, to do thy will ; teach me to live 
worthily and humbly in thy sight, for thou art my 
wisdom who dost know me in truth, and didst know 
me before the world was made and before I was born 
into the world. 



182 THAT WE OUGHT TO WALK IN TRUTH 

CHAPTER IV 

GTfjat toe ougfjt to toalk in GTrutf) antJ Jgumtlitg before (Soto 

MY Son, walk thou before me in truth, and ever 
seek me in the simplicity of thy heart. 

He that walketh before me in truth shall be defended 
from the assaults of evil, and the truth shall set him 
free from the wiles and slanders of unjust men. 

If the truth shall make thee free, thou shalt be free 
indeed and shalt not care for the vain words of men. 

Lord, it is true ; according as thou sayest, I be- 
seech thee let it be with me ; let thy truth teach me, 
guard me and preserve me safe to the end. 

Let it set me free from all evil affection and inordinate 
love, and I shall walk with thee in great freedom of 
heart. 

' 2. I will teach thee, saith the Truth, those things 
which are right and pleasing in my sight. 

Reflect on thy sins with great displeasure and grief, 
and never esteem thyself to be anything because of 
thy good works. 



AND HUMILITY BEFORE GOD 183 

In truth thou art a sinner, subject to many passions 
and entangled therein. 

Of thyself thou always tendest to nothing ; speedily 
art thou cast down, speedily overcome, speedily dis- 
ordered, speedily undone. 

Thou hast naught whereof to glory, but many things 
for which thou oughtest to account thyself vile ; for 
thou art much weaker than thou art able to comprehend. 

3. And therefore let nothing seem much to thee, 
whatsoever thou doest. 

Let nothing seem great, nothing precious and won- 
derful, nothing worthy of estimation, nothing high, 
nothing truly commendable or desirable, but that alone 
which is eternal. 

Let the eternal truth be above all things pleasing to 
thee ; let thine own extreme unworthiness be always 
displeasing to thee. 

Fear nothing, blame nothing, flee nothing so much 
as thy vices and sins, which ought to be more displeas- 
ing to thee than any losses whatsoever of things earthly. 

Some men walk not sincerely in my sight, but out 
of curiosity and pride desire to know my secrets and 
to understand the high things of God, neglecting them- 
selves and their own salvation. 



184 THAT WE OUGHT TO WALK IN TRUTH 

These oftentimes, for their pride and curiosity fall 
into great temptations and sins ; for I am against 
them. 

4. Fear thou the judgments of God and dread the 
wrath of the Almighty. Discuss not thou the works 
of the Most High, but search diligently thine own 
iniquities, in how great things thou hast offended and 
how many good things thou hast neglected. 

Some carry their devotion only in books, some in 
pictures, some in outward signs and figures. 

Some have me on their lips, but little in their hearts. 

Others there are who, being illuminated in their 
understandings and purged in their affection, do al- 
ways pant after things eternal, are unwilling to hear 
of the things of this world, and serve the necessities of 
nature with grief ; and these perceive what the Spirit 
of Truth speaketh in them. 

For Hq, teacheth them to despise things earthly, and 
to love heavenly things ; to neglect the world and to 
desire heaven all the day and night. 



THE WONDERFUL EFFECTS OF DIVINE LOVE 185 

CHAPTER V 
<&t tije Wiovtotxtul Effects of JBfome 2Loto 

I BLESS thee, O Heavenly Father, Father of my 
Lord Jesus Christ, for that thou hast vouchsafed 
to remember me a poor creature. 

Father of mercies and God of all comfort, thanks 
be unto thee who sometimes with thy comfort refreshest 
me, unworthy as I am of all comfort. 

1 will continually bless and glorify thee, with thine 
only begotten Son and the Holy Ghost, the Comforter, 
for ever and ever. 

Ah, Lord God, thou holy lover of my soul, when thou 
comest into my heart all that is within me shall rejoice. 

Thou art my glory and the exultation of my heart ; 
thou art my hope and refuge in the day of my tribula- 
tion. 

2. But because I am as yet weak in love and imper- 
fect in virtue, I have need to be strengthened and com- 
forted by thee ; visit me therefore often, and instruct 
me in thy holy discipline. 

Set me free from evil passions, and cleanse my heart 



186 THE WONDERFUL EFFECTS OF DIVINE LOVE 

of all inordinate affections, that, being inwardly cured 
and thoroughly purified, I may be made fit to love, 
courageous to suffer, steady to persevere. 

3. Love is an excellent thing, yea, a great and 
thorough good ; by itself it maketh everything that is 
heavy, light ; and it beareth evenly all that is uneven. 

For it carrieth a burden which is no burden, and 
maketh every thing that is bitter, sweet and savory. 

The noble love of Jesus impelleth a man to do great 
things and stirreth him up to be always longing for what 
is more perfect. 

Love tendeth upward, and will not be kept back by 
anything low and mean. 

Love seeketh to be free and estranged from all worldly 
affections, that so its inward sight may not be hin- 
dered, that it may not be entangled by any temporal 
prosperity or subdued by any adversity. 

Nothing is sweeter than, love, nothing more cour- 
ageous, nothing higher, nothing wider, nothing more 
pleasant, nothing fuller nor better in heaven and earth; 
because love is born of God, and can rest in naught 
but God, above all created things. 

4. The lover flieth, runneth, and rejoiceth ; he is free 
and is not bound. 



THE WONDERFUL EFFECTS OF DIVINE LOVE 187 

He giveth all for all and hath all in all, because he 
resteth in One Highest above all things, from whom all 
that is good floweth and proceedeth. 

He respecteth not the gifts, but turneth himself 
above all goods unto the giver. 

Love oftentimes knoweth no bounds, but is fervent 
beyond all measure. 

Love feeleth no burden, thinketh nothing of trouble, 
attempteth what is above its strength, pleadeth no ex- 
cuse of impossibility ; for it thinketh all things lawful 
for itself and all things possible. 

It is therefore able to undertake all things, and it 
completeth many things and bringeth them to a con- 
clusion, where he who loveth not fainteth and lieth down. 

5. Love watcheth, and sleeping slumbereth not. 
Though weary, love is not tired ; though straitened, 

it is not constrained; though alarmed, it is not con- 
founded ; but as a lively flame and burning torch, it 
forceth its way upwards and securely surpasseth all. 

If any man love, he knoweth what is the cry of this 
voice. For it is a loud cry in the ears of God, this 
ardent affection of the soul which saith, — My God, 
my Love, thou art all mine and I am all thine. 

6. Enlarge thou me in love that with the inward 



188 THE WONDERFUL EFFECTS OF DIVINE LOVE 

palate of my heart I may taste how sweet it is to love 
and to be dissolved, and as it were to bathe myself in 
thy love. 

Let me be possessed by love, mounting above myself 
through excessive fervor and ecstasy. 

Let me sing the canticle of love, let me follow thee, 
my Beloved, on high ; let my soul spend itself in thy 
praise, rejoicing through love. 

Let me love thee more than myself and love myself 
only for thee, and in thee let me love all that truly love 
thee, as the law of love commandeth, shining but from 
thee. 

7. Love is active, sincere, affectionate, pleasant, and 
amiable ; courageous, patient, faithful, prudent, long- 
suffering, manly, and never seeking itself. 

For in whatever instance a person seeketh himself, 
there he falleth from love. 

Love is circumspect, humble, and upright ; not 
yielding to softness or to levity, nor attending to vain 
things ; it is sober, chaste, steady, quiet, and guarded in 
all the senses. 

Love is submissive and obedient to its superiors ; unto 
itself mean and despised, unto God devout and thank- 
ful, trusting and hoping always in Him, even when 



OF THE PROOF OF A TRUE LOVER 189 

God imparteth no relish of sweetness unto it ; for 
without sorrow no one liveth in love. 

8. He that is not prepared to suffer all things, and 
to stand resigned to the will of his Beloved, is not 
worthy to be called a lover. 

A lover ought to embrace willingly all that is hard 
and distasteful for the sake of his Beloved, and not to 
turn away from Him on account of any contradictions. 



M 



CHAPTER VI 

<&{ tfjc $ro0f of a Hlxut ILobtr 

Y son, thou art not yet a courageous and con- 
siderate lover. 



Wherefore sayest thou this, Lord ? 

Because for a slight opposition thou givest over thy 
undertakings and too eagerly seekest consolation. 

A courageous lover standeth firm in temptations and 
giveth no credit to the crafty persuasions of the enemy. 
As I please him in prosperity, so in adversity I am not 
unpleasing to him. 



190 OF THE PROOF OF A TRUE LOVER 

2. A wise lover regardeth not so much the gift of 
the lover, as the love of the giver. 

He esteemeth the good will rather than the value of 
the gift, and setteth all gifts below him whom he loveth. 

A noble-minded lover resteth not in the gift, but in 
me above every gift. 

All therefore is not lost if sometimes thou hast not 
that feeling of devotion towards me or my saints that 
thou wouldest have. 

That good and sweet affection which thou sometimes 
feelest is the effect of grace present and a sort of fore- 
taste of thy heavenly home ; but thou must not lean 
on it too much, for it cometh and goeth. 

But to strive against evil thoughts which may befall 
thee and to reject with scorn the suggestions of the 
devil, is a notable sign of virtue and shall have great 
reward. 

3. Let no strange fancies therefore trouble thee, 
which on any subject whatever may crowd into thy 
mind. Keep thy purpose with courage and preserve 
an upright intention towards God. 

Neither is it an illusion that sometimes thou art sud- 
denly rapt on high and presently returnest again unto 
the accustomed vanities of thy heart. 



OF THE PROOF OF A TRUE LOVER 191 

For these evils thou dost rather unwillingly suffer 
than commit ; and so long as they displease thee, and 
thou strivest against them, it is matter of reward and 
not of loss. 

4. Know that the old enemy doth strive by all 
means to hinder thy desire for good, and to divert thee 
from all religious exercises ; particularly, from the 
veneration of the saints, from devout meditation on 
my passion, from the profitable remembrance of thy 
sins, from the guarding of thine own heart and from the 
firm purpose of advancing in virtue. 

Many evil thoughts doth he suggest to thee, that so 
he may cause a weariness and horror in thee to call 
thee back from prayer and holy reading. 

Humble confession is displeasing unto him, and if he 
could he would cause thee to omit Holy Communion. 

Trust him not nor heed him, although he should 
often set snares of deceit to entrap thee. 

Charge him with it when he suggesteth evil and un- 
clean thoughts unto thee ; say unto him, — 

Away, thou unclean spirit ! Blush, thou miserable 
wretch ! Most unclean art thou that bringest such 
things unto mine ears. 

Begone from me, thou wicked seducer ! Thou shalt 



192 OF THE PROOF OF A TRUE LOVER 

have no part in me ; but Jesus shall be with me as a 
strong warrior, and thou shalt stand confounded. 

I had rather die, and undergo any torment, than con- 
sent unto thee. 

Hold thy peace and be silent ; I will hear thee no 
more, though thou shouldst work me many troubles. 
The Lord is my light and my salvation, whom shall I 
fear? 

Though armies should stand together against me, 
yet should not my heart be afraid. The Lord is my 
helper and my Redeemer. 

5. Fight like a good soldier ; and if thou sometimes 
fall though frailty, rise again with greater strength than 
before, trusting in my more abundant grace ; and take 
great heed of vain pleasing of thyself, and of pride. 

Pride bringeth many into error and maketh them 
sometimes fall into blindness almost incurable. 

Let the fall of the proud, thus foolishly presuming 
on their own strength, serve thee for a warning and 
keep thee ever humble. 



GRACE IS TO BE GUARDED BY HUMILITY 193 

CHAPTER VII 

GTfjat (State is to it guartoti fog ^tttntlitg 

MY son, it is more profitable for thee and safer 
to conceal the grace of devotion, not to be elated 
nor to speak much thereof, nor to dwell much thereon ; 
but rather to despise thyself and to fear lest the grace 
have been given to one unworthy of it. 

This affection thou must not too earnestly cleave to, 
for it may be quickly changed to the contrary. 

Think when thou art in grace how miserable and 
needy thou art wont to be without grace. 

Nor is it in this only that thy progress in spiritual 
life consists, that thou hast the grace of consolation ; 
but rather that with humility, self-denial, and patience 
thou endurest the withdrawing thereof ; provided thou 
do not then become listless in the exercise of prayer, 
nor suffer the rest of thy accustomed duties to be at all 
neglected. 

Rather do thou cheerfully perform what lieth in thee 
according to the best of thy power and understanding, 



194 GRACE IS TO BE GUARDED BY HUMILITY 

and do not wholly neglect thyself because of the dry- 
ness or anxiety of mind which thou feelest. 

2. For there are many who, when things succeed not 
well with them, presently become impatient or slothful. 

For the way of man is not always in his power, but 
it belongeth unto God to give and to comfort, when He 
will and how ] uch He will and whom He will, as 
it shall please Him and no more. 

Some unadvised persons, by reason of their over- 
earnest desire of the grace of devotion, have over- 
thrown themselves, because they attempted more than 
they were able to perform, not weighing the measure of 
their own weakness but following the desire of their 
heart rather than the judgment of their reason. 

And because they dwelt on greater matters than was 
pleasing to God, they therefore quickly lost His grace. 

They who had built themselves nests in heaven were 
made helpless and vile outcasts, to the end that being 
humbled and impoverished, they might learn not to 
fly with their own wings but to trust to mine. 

They that are yet but novices and inexperienced in 
the way of the Lord, unless they govern themselves by 
the counsel of discreet persons, may easily be deceived 
and overthrown. 



GRACE IS TO BE GUARDED BY HUMILITY 195 

3. And if they will rather follow their own notions 
than trust to others who are more experienced, their 
end will be dangerous, at least if they are unwilling to 
be drawn away from their own conceit. 

It is seldom the case that they who are wise in their 
own conceit endure humbly to be governed by others. 

Better is it to have but meagre learning with hu- 
mility and a slender understanding, than great treasures 
of science with vain self-complacency. 

Better it is for thee to have little, than much of that 
which may make thee proud. 

He acts not very discreetly who wholly gives himself 
over to joy, forgetting his former helplessness and that 
chastened fear of the Lord which is afraid of losing 
proffered grace. 

Nor again is he very valiantly wise who, in time of 
adversity or any heaviness, at once yieldeth too much 
to despairing thoughts, and thinketh of me less trust- 
fully than he ought. 

4. He who in time of peace is willing to be over 
secure shall be often found in time of war too much 
dejected and full of fears. 

If thou couldest always continue humble and insig- 
nificant in thine own eyes and couldest thoroughly 



196 CillACE IS TO BE GUARDED BY HUMILITY 

moderate and govern thy spirit, thou wouldest not so 
quickly fall into danger and offence. 

It is good counsel that when fervor of spirit is kindled 
within thee, thou shouldst consider how it will be 
when that light shall leave thee. 

And when this happeneth, then remember that the 
light may return again which as a warning to thyself 
and for mine own glory, I have withdrawn for a time. 

5. Such trials are oftentimes more profitable than if 
thou shouldst always have things prosper according to 
thy will. 

For a man's worthiness is not to be estimated by the 
number of visions and comforts which he may have or 
by his skill in the Scriptures or by his being placed in 
high station. 

But he hath great merit if he be grounded in true 
humility and is filled with divine charity, if he be 
always purely and sincerely seeking God's honor, if he 
think nothing of and unfeignedly despise himself and 
even rejoice more to be despised and made low by others 
than to be honored by them. 



OPINION OF OURSELVES IN GOD' S SIGHT 197 

CHAPTER VIII 

(&i a ILotolg ©pftntan of oursclta in tfje J&ijgfjt of ^otr 

I WILL speak to my Lord, although I am but dust 
and ashes. 

If I esteem myself to be anything more, behold 
thou standest against me, and my iniquities bear true 
witness and I cannot contradict it. 

But if I abase myself and reduce myself to nothing 
and shrink from all self-esteem and grind myself to the 
dust that I am, thy grace will be favorable to me and 
thy light near unto my heart, and all self-esteem, how 
little soever, shall be swallowed up in the valley of my 
nothingness and perish forever. 

There thou showest thyself unto me what I am, what 
I have been and whither I am come ; for I am nothing, 
and I knew it not. 

If I be left to myself, behold I become nothing but 
mere weakness ; but if thou for an instant look upon 
me, I am forthwith made strong and am filled with new 
joy. 



198 OPINION OF OURSELVES IN GOB' S SIGHT 

And a great marvel it is that I am so suddenly lifted 
up and so graciously embraced by thee, who of mine 
own weight am always sinking downward. 

2. Thy love is the cause hereof, freely preventing 
me and relieving me in so many necessities, guarding 
me also from pressing dangers and snatching me, as I 
may truly say, from evils out of number. 

For indeed by loving myself amiss, I lost myself ; 
and by seeking thee alone, and purely loving thee, I 
have found both myself and thee, and by that love 
have more deeply reduced myself to nothing. 

Because thou, O dearest Lord, dealest with me above 
all desert and above all that I dare hope or ask. 

3. Blessed be thou, my God ; for although I be un- 
worthy of any benefits, yet thy royal bounty and in- 
finite goodness never cease to do good even to the un- 
grateful and to those who are turned away far from 
thee. 

Turn thou us unto thee, that we may be thankful, 
humble, and devout ; for thou art our salvation, our 
courage, and our strength. 



ALL THINGS ARE TO BE REFERRED TO GOD 199 

CHAPTER IX 

GHjat <&Ii Swings are to bz wforett to @oU, as to trjetr llast lEiOv 

MY son, I ought to be thy supreme and ultimate 
end if thou desire to be truly blessed. 

By this intention thy affections will be purified which 
are too often inordinately inclined to selfishness and to 
creatures. 

For if in any thing thou seekest thyself, immediately 
thou faintest and driest up. 

I would therefore thou shouldst refer all things 
principally unto me, for I am He who have given 
all. 

Consider every thing as flowing from the Highest 
Good, and therefore unto me as to their source all must 
be brought back. 

2. From me, as from a living fountain, the small and 
the great, the poor and the rich, do draw the water of 
life ; and they that willingly and freely serve me shall 
receive grace for grace. 



200 ALL THINGS ARE TO BE REFERRED TO GOD 

But he who would glory in things out of me or take 
pleasure in some private good, shall not be grounded 
in true joy nor be enlarged in his heart, but shall many 
ways be encumbered and straitened. 

Thou oughtest therefore to ascribe nothing of good to 
thyself, nor attribute goodness unto any man, but give 
all unto God without whom man hath nothing. 

I have given thee all, and my will is to have all 
again ; and with great strictness do I exact from thee 
a return of thanks. 

3. This is the truth whereby vain glory is put to 
flight. 

And if heavenly grace enter in and true charity, 
there will be no envy or narrowness of heart, neither 
will self-love busy itself. 

For divine charity overcometh all things and enlargeth 
all the powers of the soul. 

If thou rightly judge, thou wilt rejoice in me alone, 
in me alone thou wilt hope ; for none is good save God 
alone, who is to be praised above all things and in all 
things to be blessed. 



DESPISE THE WORLD AND SERVE GOD 201 

CHAPTER X 

GHjat to ticsptse tfje £Horiti anU serbe (SotJ is &toeet 

1VTOW I will speak, O Lord, and will not be silent ; I 
-L ^ will say in the ears of my God, my Lord, and my 
King w T ho is on high : Oh, how great is the multitude of 
thy sweetness, Lord, which thou hast hidden for them 
that fear thee. 

But what art thou to those who love thee, what to 
those who serve thee with their whole heart ? 

Truly unspeakable is the sweetness of contemplating 
thee which thou bestowest on them that love thee. 

In this especially thou hast shown me the sweetness 
of thy love, that when I was not thou didst make me ; 
when I went far astray from thee thou broughtest me 
back again that I might serve thee, and that thou hast 
commanded me to love thee. 

2. What shall I say concerning thee, Fountain of 
everlasting love ! 

How can I forget thee, who hast vouchsafed to remem- 
ber me, even after I had wasted away and perished ? 

Thou hast shown mercy to thy servant beyond all 



202 DESPISE THE WORLD AND SERVE GOD 

expectation, and hast exhibited favor and loving kind- 
ness beyond all desert. 

What return shall I make to thee for this grace? 
For it is not granted to all to forsake all, to renounce 
the world, and to undertake the religious life. 

Is it any great thing that I should serve thee whom 
the whole creation is bound to serve ? 

It ought not to seem much to me to serve thee, but 
rather this doth appear much to me and wonderful, 
that thou vouchsafest to receive into thy service one 
so poor and unworthy, and to make him one with thy 
beloved servants. 

3. Behold, all things are thine which I have and 
whereby I serve thee. 

And yet, contrariwise, thou rather servest me than I 
thee. 

Behold, heaven and earth which thou hast created 
for the service of man are ready at hand and do daily 
perform whatever thou hast commanded. 

And even this is little, for thou hast also appointed 
angels to minister to man. 

But that which excelleth all is this, that thou thyself 
hast vouchsafed to serve man and hast promised that 
thou wouldst give thyself unto him. 



DESPISE THE WORLD AND SERVE GOD 203 

4. What shall I give thee for all these thousands of 
benefits? I would I could serve thee all the days of 
my life. 

I would I were able, at least for one day, to do thee 
some worthy service. 

Truly thou art worthy of all service, of all honor and 
everlasting praise. 

Truly thou art my Lord and I thy poor servant 
who am bound to serve thee with all my might ; neither 
ought I ever to be weary of praising thee. 

And this I wish to do, this I desire ; and whatsoever 
is wanting in me, do thou, I beseech thee, vouchsafe to 
supply. 

5. It is a great honor and a great glory to serve 
thee and to despise all things for thee. 

For great grace shall be given to those who shall 
have willingly subjected themselves to thy most holy 
service. 

They who for thy love shall have renounced all carnal 
delights, shall find the sweetest consolations of the 
Holy Ghost, 

They shall attain great freedom of mind who for thy 
Name's sake enter into the narrow way and put aside 
all worldly care. 



204 THAT THE DESIRES OF THE HEART 

6. Oh sweet and delightful service of God, by which 
a man is made truly free and holy ! 

Oh sacred state of religious service, which maketh a 
man equal to the angels, pleasing to God, terrible to the 
devils, and worthy to be commended by all the faithful ! 

Oh welcome service and ever to be desired, in which 
we are rewarded with the greatest good and attain to 
endless joy. 



CHAPTER XI 

&fjat tfje IBestres of tfje pjeart are to be Examined airt fHfltieratctr 



M 



Y son, it behoveth thee to learn many things 
which thou hast not yet well learned. 



What are these, Lord ? 

That thou frame thy desires wholly according to 
my good pleasure, and that thou be not a lover of 
thyself but an earnest follower of my will. 

Various longings and desires oftentimes inflame thee, 
and violently hurry thee on ; but do thou consider 



ARE TO BE EXAMINED AND MODERATED 205 

whether thou be not moved rather for thine own ad- 
vantage than for my honor. 

If I be the cause, thou wilt be well content howso- 
ever I shall ordain ; but if there lurk in thee any self- 
seeking, behold, this it is that hindereth thee and 
weigheth thee down. 

2. Beware therefore thou lean not too much upon 
any desire conceived without asking my counsel, lest 
perhaps afterwards it repent thee or thou be displeased 
with that which at first pleased thee and which thou 
didst desire earnestly as the best. 

For not every affection which seemeth good is im- 
mediately to be followed, nor on the other hand is every 
contrary affection at the first to be avoided. 

It is sometimes expedient to use restraint even in 
good desires and inclinations, lest through unseasonable 
effort thou incur distraction of mind, lest by thy want 
of self-government thou beget a scandal unto others, 
or being by others thwarted and resisted, thou become 
suddenly confounded and so fall. 

3. Sometimes thou must use violence and resist man- 
fully thy sensual appetite, not regarding what the flesh 
would or would not, but rather taking pains that even 
unwillingly it be made subject to the spirit. 



206 OF LEARNING TO be patient 

And so long ought it to be chastened and to be forced 
to remain under servitude, until it submit promptly in 
all things, and learn to be content with a little and to be 
pleased with what is plain and simple, and not to mur- 
mur against any inconvenience. 



CHAPTER XII 

<&t ^Learning to be patient antj to strtbc against (fToncuptsccna 

OLORD my God, patience is very necessary for 
me, for I perceive that many things in this life 
fall out adversely. 

For whatsoever plans I shall devise for my own 
peace, my life cannot be without war and affliction. 

It is so, my son. But it is my will that thou seek not 
that peace which is void of temptations or which suf- 
fereth nothing contrary, but rather think that thou 
hast found peace when thou art exercised with sundry 
tribulations and tried in many adversities. 

2. If thou say that thou art not able to suffer much, 
how then wilt thou endure the fire of purgatory ? 



AND TO STEIYE AGAINST CONCUPISCENCE 207 

Of two evils the less is always to be chosen. That 
thou mayest therefore avoid the everlasting punish- 
ment that is to come, endeavor to endure present evils 
patiently for God's sake. 

Dost thou think that worldlings suffer nothing or 
but little ? Ask even those who live most at ease, and 
thou shalt find it otherwise. 

But thou wilt say they have many delights and follow 
their own wills, and therefore they do not much weigh 
their own afflictions. 

Be it so that they have whatsoever they will ; but 
how long dost thou think that it will last ? 

3. Behold, they who abound in this world shall 
vanish awa}^ like smoke, and there shall be no memory 
of their past joys. 

Yea, even while they are yet alive, they do not rest in 
their pleasures without bitterness and weariness and fear. 

For from the selfsame thing in which they delight 
they oftentimes receive the penalty of sorrow. 

And it is but just that having inordinately sought 
and followed after pleasures, they should enjoy them 
not without shame and bitterness. 

4. Oh, how brief, how false, how inordinate and base, 
are all those pleasures ! 



208 OF LEARNING TO BE PATIENT 

Yet so drunken and blinded are men that they 
understand it not, but like dumb beasts, for the poor 
enjoyment of a corruptible life, they incur the death of 
the soul. 

Thou therefore, my son, follow not thy lusts, and 
turn away from thine own will. Delight in the Lord, 
and He shall give thee the desires of thy heart. 

5. For if thou desire true happiness and more plen- 
tifully comfort from me, in the contempt of all worldly 
things and in the cutting off all base delights shall be 
thy blessing, and abundant consolation shall be given 
thee. 

And the more thou withdraw thyself from all solace 
of creatures, so much the sweeter and more powerful 
consolations shalt thou find in me. 

But at first thou shalt not attain to them without 
sorrow and a laborious conflict. 

Old inbred habit will for a time resist, but by a 
better habit it shall be entirely overcome. 

The flesh will murmur against thee, but with fervor 
of spirit thou shalt bridle it. 

The old serpent will tempt and trouble thee, but by 
prayer he shall be put to flight. Moreover also, by 
useful labor thou shalt bar the way against him. 



THE EXAMPLE OF JESUS CHRIST 209 



CHAPTER XIII 

<&t pjumfrie ffibciJtntce after tije Example of Jesus (JHjrtst 

MY son, he that endeavoreth to withdraw himself 
from obedience, withdraweth himself from grace ; 
and he who seeketh for himself private benefits, loseth 
those which are common. 

He that doth not cheerfully and freely submit him- 
self to his superior, showeth that his flesh is not as yet 
perfectly brought into subjection but oftentimes strug- 
gleth and murmureth against him. 

Learn thou therefore quickly to submit thyself to thy 
superior, if thou desire to subdue thy flesh. 

For more speedily is the outward enemy overcome if 
the inward man be not laid waste. 

There is no worse enemy nor one more troublesome 
to the soul than thou art unto thyself, if thou be not in 
harmony with the spirit. 

It is altogether necessary that thou conceive a true 
contempt for thyself, if thou desire to prevail against 
flesh and blood. 



210 THE EXAMPLE OF JESUS CHRIST 

2. Because thou still lovest thyself inordinately thou 
art afraid to resign thyself wholly to the will of others. 

And yet, what great matter is it if thou, who art 
but dust and nothing, subject thyself to a man for 
God's sake, when I, the Almighty and the Most High, 
who created all things out of nothing, humbly sub- 
jected myself to man for thy sake? 

I became of all men the most humble and the most 
abject that thou mightest overcome thy pride with my 
humility. 

Learn, dust, to obey ; learn to humble thyself, 
earth and clay, and to bow thyself down under the feet 
of all men. 

Learn to break thine own will and to yield thyself to 
all subjection. 

3. Be zealous against thyself and suffer no pride to 
dwell in thee, but show thyself so humble and so lowly 
that all may be able to walk over thee and to tread thee 
down as the mire of the streets. 

Vain man, what hast thou to complain of ? 

What canst thou answer, vile sinner, to them that 
upbraid thee, thou who hast so often offended God and 
hast so many times deserved hell ? 

But mine eye spared thee because thy soul was 



CONSIDERING SECRET JUDGMENTS OF GOD 211 

precious in my sight, that thou mightest know my love, 
and ever be thankful for my benefits ; also that thou 
mightest continually give thyself to true subjection and 
humility and endure patiently to be despised. 



CHAPTER XIV 

©f (fTonsiterina tfje Secret 3u&|jmntte at ®oB, lest foe tafce $rfoe in 
our (goon QrcSs 

THOU, Lord, thunderest forth thy judgments over 
me, thou shakest all my bones with fear and trem- 
bling, and my soul is very sore afraid. 

I stand astonished ; and I consider that the heavens 
are not pure in thy sight. 

If in the angels thou didst find wickedness and didst 
not spare even them, what shall become of me ? 

Stars have fallen from heaven, and I, who am but 
dust, how can I presume ? 

They whose works seemed commendable have fallen 
into the lowest misery, and those who did eat the bread 
of angels I have seen delighting themselves with the 
husks of swine. 



212 CONSIDERING SECRET JUDGMENTS OF GOD 

2. There is therefore no holiness if thou, Lord, 
withdraw thine hand. 

No wisdom availeth if thou cease to guide. 

No courage helpeth if thou defend not. 

No chastity is secure if thou do not protect it. 

No vigilance of our own availeth if thy sacred watch- 
fulness guard us not. 

For if we be left by thee, we sink and perish ; but 
being visited by thee, we are raised up and live. 

Truly we are inconstant, but by thee we are made 
steadfast ; we wax lukewarm, but by thee we are in- 
flamed. 

3. Oh, how humbly and meanly ought I to think of 
myself ! How ought I to esteem it as nothing, if I 
seem to have any good in me ! 

With w r hat profound humility ought I to submit 
myself to thine unfathomable judgments, O Lord, 
where I find myself to be nothing else than nothing ! 

O weight immeasurable ! sea impassable, where I 
discover nothing of myself save only and wholly nothing ! 

Where then can glorying hide itself, where can be 
trust in mine own virtue ? 

All vainglorying is swallowed up in the deep of thy 
judgments over me. 



IN EVERYTHING WHICH WE DESIBE 213 

4. What is all flesh in thy sight? 

Shall the clay glory against Him that formed it ? 

How can he be lifted up with vain words whose 
heart is truly subject to God? 

Xot all the world will make him proud, whom the 
Truth hath subjected unto itself ; neither shall he who 
hath firmly settled his whole hope in God, be moved 
by the tongues of flatterers. 

For even they themselves who speak, behold, they 
all are nothing, for they wall pass away with the sound 
of their words ; but the truth of the Lord remaineth 
forever. 



CHAPTER XV 

En Ebrrstfjing toijtdj toe Bestre, fjoto toe ougfjt to JFeel, anti tofjat 
be ottgljt to Sag 

MY son, say thou thus in every thing, — Lord, if 
this be pleasing unto thee, so let it be. 
Lord, if it be to thy honor, in thy name let this be 
done. 

Lord, if thou see it to be expedient, and know it to 



214 IN EVERYTHING WHICH WE DESIRE 

be profitable for me, then grant unto me that I may 
use this to thine honor. 

But if thou know it will be hurtful unto me and of 
no profit to the health of my soul, take away the desire 
from me. 

For not every desire proceedeth from the Holy 
Spirit, even though it seem unto a man right and 
good. 

It is difficult to judge truly whether a good spirit or 
the contrary be urging thee to desire this or that, or 
whether by thine own spirit thou be moved thereunto. 

Many have been deceived in the end who at the first 
seemed to be led by a good spirit. 

2. Therefore whatsoever seemeth to be desirable 
must always be sought and prayed for in the fear of 
God and with humility of heart, and chiefly thou must 
commit the whole matter to me with special resignation 
of thyself ; and thou must say, — 

Lord, thou knowest what is best for us ; let this 
or that be done as thou pleasest. 

Give what thou wilt and how much thou wilt and 
when thou wilt. 

Deal with me as thou knowest, and as best pleaseth 
thee, and is most for thy honor. 



IN EVERYTHING WHICH WE DESIRE 215 

Set me where thou wilt, and deal with me in all 
things as thou wilt. 

I am in thy hand ; turn me round and turn me back 
again, as thou shalt please. 

Behold, I am thy servant, prepared for all things ; 
for I desire not to live for myself, but for thee ; and 
oh, that I could do it worthily and perfectly ! 

A Prayer that the Will of God may be fulfilled 

3. most merciful Jesus, grant me thy grace, that 
it may be with me and work with me and continue 
with me even to the end. 

Grant that I may always desire and will that which 
is most acceptable and pleasing in thy sight. 

Let thy will be mine and let my will ever follow 
thine and agree perfectly with it. 

Let my will be all one with thine, and let me not be 
able to will or not will but what thou wiliest or dost 
not will. 

4. Grant that I may die to all things that are in 
the world and for thy sake love to be contemned and 
unknown. 

Grant me above all things that I can desire, to desire 



216 THAT TRUE COMFORT IS TO BE 

to rest in thee and in thee to have my heart at 
peace. 

Thou art the true peace of the heart, thou art its 
only rest ; out of thee all things are full of trouble and 
difficulty. In this peace, that is, in thee, the one 
sovereign eternal Good, I will sleep and take my rest. 
Amen. 



CHAPTER XVI 

Eijat Exvit (Eomfort is to be sought in SjoU 9 lone 

WHATSOEVER I can desire or imagine for my 
comfort, I look for not here but hereafter. 

For if I alone should possess all the comforts of the 
world and might enjoy all the delights thereof, it is 
certain that they could not long endure. 

Wherefore, O my soul, thou canst not have full 
comfort nor perfect delight except in God, the com- 
forter of the poor and the helper of the humble. 

Wait a little while, my soul, wait for the divine 
promise, and thou shalt have abundance of all good 
things in heaven. 

If thou desire beyond measure the things that are 



SOUGHT IN GOB ALONE 2Y1 

present, thou shalt lose those which are heavenly and 
eternal. 

Use temporal things but desire things eternal. 

Thou canst not be satisfied with any temporal goods 
because thou art not created to enjoy them. 

2. Although thou shouldst possess all created goods, 
yet couldst thou not be happy thereby nor blessed ; 
but in God, who created all things, consisteth thy whole 
blessedness and felicity. 

It is not such happiness as is seen and commended 
by the foolish lovers of the world, but such as the good 
and faithful servants of Christ wait for and of which 
the spiritual and pure in heart, whose conversation is 
in heaven, sometimes have a foretaste. 

Vain and brief is all human consolation. 

Blessed and true is the consolation which is received 
inwardly from the truth. 

A devout man beareth everywhere about with him 
his own comforter, Jesus, and saith unto Him, — Be 
thou present with me, Lord Jesus, in every time and 
place. 

Let this be my consolation, to be willing to lack all 
human consolation. 

And if thy comfort be wanting, let thy will and thy 



218 ALL OUR CARES ARE TO BE RESTED ON GOB 

just trial of me be as the greatest comfort ; for thou 
wilt not always be angry, neither wilt thou chide for- 
ever. 



CHAPTER XVII 

GTijat &II our Cares arc to be resteU on (Soto 

MY son, suffer me to do with thee what I please ; 
I know what is expedient for thee. 
Thou thinkest as man ; thou judgest in many things 
as human affection persuadeth thee. 

Lord, what thou sayest is true. Thy care for me 
is greater than all the care that I can take for myself. 

For he standeth but very unsafely who casteth not 
all his care upon thee. 

O Lord, if only my will may remain right and firm 
towards thee, do with me whatsoever it shall please 
thee. 

For it cannot be any thing but good, whatsoever thou 
shalt do with me. 

2. If it be thy will that I should be in darkness, be 
thou blessed ; and if it be thy will that I should be in 



ALL OUR CARES ARE TO BE RESTED ON GOD 219 

light, be thou again blessed. If thou vouchsafe to 
comfort me, be thou blessed ; and if thou wilt have me 
afflicted, be thou yet equally blessed. 

My son, such as this ought to be thy state of mind 
if thou desire to walk with me. 

Thou oughtest to be as ready to suffer as to rejoice. 

Thou oughtest as cheerfully to be destitute and poor, 
as to be full and rich. 

3. Lord, for thy sake I will cheerfully suffer 
whatsoever shall come on me with thy permission. 

From thy hand I am willing to receive indifferently 
good and evil, sweet and bitter, joy and sorrow ; and 
for all that befalleth me I will be thankful. 

Keep me safe from all sin, and I shall fear neither 
death nor hell. 

So thou do not cast me off from thee forever nor 
blot me out of the book of life, what tribulation soever 
befalleth me shall not hurt me. 



220 TEMPORAL SUFFERINGS MUST BE BORNE 



CHAPTER XVIII 

GErjat temporal bufferings must be bomr pattcntlg, after tfje 
Example of Crjrtst 

MY son, I came down from heaven for thy salva- 
tion ; I took upon me thy sorrows, not necessity 
but love drawing me thereto, that thou thyself might es1 
learn patience and bear temporal sufferings without 
repining. 

For from the hour of my birth even until my death 
on the cross, I was not without endurance of grief. 

I suffered great want of things temporal, I often 
heard many murmurings against me, I endured patiently 
disgraces and revilings ; in return for benefits I received 
ingratitude, for miracles blasphemies, for heavenly doc- 
trine reproofs. 

2. Lord, for that thou wert patient in thy lifetime, 
herein especially fulfilling the commandment of thy 
Father, it is reason that I, a most miserable sinner, 
should bear myself patiently according to thy will, and 



PATIENTLY, AFTER THE EXAMPLE OF CHRIST 221 

for my soul's welfare endure the burden of this cor- 
ruptible life as long as thou shalt choose. 

For although this present life be burdensome, yet 
notwithstanding it is now by thy grace made very 
gainful, and by thine example and the footsteps of 
thy saints, more bright and clear and endurable to the 
weak. 

It is also much more full of consolation than it was 
formerly under the old law when the gates of heaven re- 
mained shut, and the way also to heaven seemed more 
dark, when so few cared to seek after the kingdom 
of heaven. 

Moreover, they who then were just and such as 
should be saved could not enter into the heavenly 
kingdom before the accomplishment of thy passion and 
the payment of the debt of thy holy death. 

3. O how great thanks am I bound to render unto 
thee, that thou hast vouchsafed to show unto me and 
to all faithful people the good and the right way to 
thine eternal kingdom. 

For thy life is our way, and by the path of holy 
patience we walk toward thee who art our Crown. 

If thou hadst not gone before us and taught us, 
who would have cared to follow ! 



222 OF THE ENDURANCE OF INJURIES 



Alas, how many would remain behind and afar off, 
if they considered not thy glorious example ! 

Behold, we are even yet lukewarm, though we have 
heard of so many of thy miracles and doctrines. What 
would become of us, if we had not so great light whereby 
to follow thee ! 






CHAPTER XIX 

®f tfje lEtttmrance of Injuries anU tty ^roof of Exm patience 

WHAT is it thou sayest, my son ? Cease to com- 
plain when thou considerest my passion and the 
sufferings of my saints. 

Thou hast not yet resisted unto blood. 

It is but little which thou sufferest in comparison with 
those who suffered so much, who were so strongly 
tempted, so grievously afflicted, so many ways tried 
and exercised. 

Thou oughtest therefore to calt to mind the heavier 
sufferings of others, that so thou mayest the more easily 
bear thine own very small troubles. 



AND THE PBOOF OF TRUE PATIENCE 223 

And if they seem to thee not very small, beware lest 
thine impatience be the cause of their seeming. 

However, whether they be small or great, endeavor 
patiently to undergo them all. 

2. The better thou disposest thyself to suffering, the 
more wisely thou doest and the greater reward shalt 
thou receive. Thou shalt also more easily endure it, if 
both in mind and by habit thou art diligently prepared 
thereunto. 

Do not say, — I cannot endure to suffer these things 
at the hands of such a one nor ought I to endure things 
of this sort, for he hath done me great wrong and re- 
proacheth me with things which I never thought of ; 
but of another I will willingly suffer, that is, if they are 
things which I shall see I ought to suffer. 

Such a thought is foolish ; it considereth not the 
virtue of patience nor by whom it will be crowned, but 
rather weigheth too exactly the persons and the in- 
juries offered to itself. 

3. He is not truly patient who is willing to suffer 
only so much as he thinketh good, and from whom he 
pleaseth. 

But the truly patient man mindeth not by whom he 
is exercised, whether by superiors, equals, or inferiors ; 



224 OF THE ENDURANCE OF INJURIES 

whether by a good and holy man, or by one that is 
perverse and unworthy. 

But indifferently from every creature, how much 
soever or how often soever anything adverse befall 
him, he taketh it all thankfully as from the hands of 
God, and esteemeth it great gain. 

For with God it is impossible that anything, how 
small soever, if only it be suffered for God's sake, should 
pass without its reward. 

4. Be thou therefore prepared for the fight if thou 
wilt win the victory. 

Without combat thou canst not attain unto the 
crown of patience. 

If thou art unwilling to suffer, thou refusest to be 
crowned ; but if thou desire to be crowned, fight man- 
fully, endure patiently. 

Without labor there is no rest, nor without fighting 
can the victory be won. 

O Lord, let that become possible to me by thy grace, 
which by nature seemeth impossible to me. 

Thou knowest that I am able to suffer but little, 
and that I am quickly cast down when a slight adver- 
sity ariseth. 



OF ADMITTING OUR INFIRMITIES 225 

For thy name's sake, let every exercise of tribula- 
tion be made pleasant unto me ; for to suffer and to 
be afflicted for thy sake is very salutary for my soul. 



CHAPTER XX 

<®t Emitting our Mrmtties anti of trje bufferings of trjts Hilt 

I WILL acknowledge my sin unto thee ; I will con- 
fess mine infirmity unto thee, O Lord. 

Oftentimes a small matter it is that maketh me sad 
and dejected. 

I resolve to act with courage, but when even a small 
temptation cometh, I am at once in great straits. 

It is sometimes a mere trifle whence a great tempta- 
tion ariseth. 

And whilst I think myself safe and when I least ex- 
pect it, I sometimes find myself well-nigh overcome by 
a slight blast. 

2. Behold therefore, O Lord, my low estate and my 
frailty, which is in every way known unto thee. 

Have mercy on me and deliver me out of the mire, 

Q 



226 OF ADMITTING OUR INFIRMITIES 

that I may not stick fast therein and may not remain 
utterly cast down forever. 

This is that which oftentimes striketh me down and 
confoundeth me in thy sight, that I am so subject to 
fall and so weak in resisting my passions. 

And although I do not altogether consent, yet their 
continued assaults are troublesome and grievous unto 
me ; and it is very irksome to live thus daily in conflict. 

Hereby doth my weakness become known to me, in 
that hateful fancies do always much more easily invade 
than forsake me. 

3. Most mighty God of Israel, thou zealous lover of 
faithful souls ! Oh, that thou wouldst consider the 
labor and sorrow of thy servant, and assist him in all 
things whatsoever he undertaketh. 

Strengthen me with heavenly courage lest the old 
man,° the miserable flesh, not as yet fully subject to 
the spirit, prevail and get the upper hand. Against 
this it will be needful for me to fight as long as I breathe 
in this miserable life. 

Alas, what a life is this, where tribulation and miser- 
ies are never wanting ; where all is full of snares and 
enemies ! 

For when one tribulation or temptation goeth, another 



OF ADMITTING OUR INFIRMITIES 227 

cometh ; yea, and while the first conflict is yet lasting, 
many others come unexpectedly one after another. 

4. How can life be loved that hath so many imbit- 
terments and is subject to so many calamities and 
miseries ? 

How too can it be called life that begetteth so many 
deaths and plagues ? 

And yet it is the object of men's love, and its delights 
are sought by many. 

The world is oftentimes blamed for being deceitful 
and vain, and yet men do not easily part with it be- 
cause the desires of the flesh bear so great a sway. 

But some things draw us to love the world, others 
to contemn it. 

The lust of the flesh, the lust of the eyes, and the 
pride of life draw us to the love of the world, but the 
pains and miseries that justly follow them cause a 
hatred of the world and a loathing thereof. 

5. But alas, a liking for vicious pleasures overcometh 
the mind of him who is given to the world, and he 
thinketh that delights lie beneath those nettles, because 
he hath neither seen nor tasted the sweetness of God 
and the interior delights of virtue. 

But they who perfectly contemn the world and study 



228 THAT WE ARE TO BEST IN GOB 

to live to God under holy discipline, are not ignorant 
of the divine sweetness promised to those who # truly for- 
sake the world. 

They also very clearly see how grievously the world 
crreth and how it is in many ways deceived. 



CHAPTER XXI 

Efjat toe are ta ftest in Soft abotoe Sill $ts Sifts an* Benefits 

ABOVE all things, and in all things, O my soul, thou 
shalt rest in the Lord always, for He is the ever- 
lasting rest of the saints. 

Grant me, most sweet and loving Jesus, to rest in 
thee above all creatures, above all health and beauty, 
above all glory and honor, above all power and dignity, 
above all knowledge and subtilty, above all riches and 
arts, above all joy and gladness, above all fame and 
praise, above all sweetness and comfort, above all hope 
and promise, above all desert and desire ; 

Above all gifts and benefits that thou canst give and 
impart unto us, above all mirth and joy that the mind 
of man can receive and feel; 



ABOVE ALL HIS GIFTS AND BENEFITS 229 

Finally, above angels and archangels and all the 
heavenly host, above all things visible and invisible 
and above all that thou art not, O my God. 

2. Because thou, O Lord my God, art supremely 
good above all ; thou alone art most high, thou alone 
most powerful, thou alone most full and sufficient, 
thou alone most sweet and consoling. 

Thou alone art most lovely and loving, thou alone 
most noble and glorious above all things, in whom all 
good things in their perfection are and ever have been 
and shall be. 

And therefore whatsoever thou bestowest on me 
besides thyself or revealest unto me of thyself or prom- 
isest, is but mean and unsatisfying whilst thou art not 
wholly seen and not fully possessed. 

For surely my heart cannot truly rest nor be entirely 
contented, unless it rest in thee and rise above all gifts 
and all creatures whatsoever. 

3. thou most beloved spouse of my soul, Jesus 
Christ, thou most pure Lover, thou Lord of all creation ; 
oh, that I had the Things of true liberty that I might 
fly away and rest in thee ! 

Oh, when shall freedom of spirit be fully granted me 
to see how sweet thou art, my Lord God ! 



230 THAT WE ARE TO BEST IN GOD 

When shall I fully recollect myself in thee, that by 
reason of my love for thee I may not feel myself, but 
thee alone above all sense and measure, in a manner 
not known to all ! 

But now I oftentimes sigh and bear my unhappiness 
with grief ; because many evils occur in this vale of 
miseries which often trouble, grieve, and becloud me, 
often hinder and distract me, allure and entangle me, 
so that I can have no free access to thee nor enjoy 
thy sweet welcomings which are ever ready for the 
blessed spirits. 

Oh, let my sighs move thee, and this manifold deso- 
lation here on earth. 

4. O Jesus, thou brightness of eternal glory, thou 
comfort of the pilgrim soul, with thee is my tongue 
without voice, and my very silence speaketh unto thee. 

How long doth my Lord delay to come ? 

Let Him come unto me His poor despised servant, 
and let Him make me glad ; let Him put forth His 
hand, and deliver His poor servant from all anguish. 

Come, oh, come, for without thee I shall have no 
joyful day nor hour, for thou art my joy and without 
thee my table is empty. 

A wretched creature am I, and as it were imprisoned 



ABOVE ALL HIS GIFTS AND BENEFITS 231 

and loaded with fetters, until thou refresh me with the 
light of thy presence and grant me liberty and show me 
a friendly countenance. 

5. Let others seek what they please instead of thee ; 
but for me, nothing else doth nor shall delight me but 
thou only, my God, my hope, my everlasting salva- 
tion. 

I will not hold my peace nor cease to pray, until thy 
grace return again and thou speak inwardly unto me. 

Behold, here I am. Behold, I come unto thee, be- 
cause thou hast called upon me. Thy tears and the 
desire of thy soul, thy humiliation and thy contrition 
of heart, have inclined and brought me unto thee. 

And I said, Lord, I have called thee and have desired 
to enjoy thee, being ready to refuse all things for thy 
sake. 

For thou first hast inspired me to seek thee. 

Blessed be thou therefore, Lord, that hast shown 
this goodness to thy servant according to the multitude 
of thy mercies. 

6. What hath thy servant more to say before thee ? 
He can only greatly humble himself in thy sight, ever 
mindful of his own iniquity and vileness. 



232 OF THE REMEMBRANCE OF GOD'S 

For there is none like unto thee in whatsoever is won- 
derful in heaven and earth. 

Thy works are very good, thy judgments true, and by 
thy providence the universe is governed. 

Praise therefore and glory be unto thee, O wisdom of 
the Father ; let my mouth, my soul, and all creatures 
together praise and bless thee. 



CHAPTER XXII 

(®l tijc Brmrmbranrc of ©oti's fHanifolti Benefits 

OPEN, O Lord, my heart in thy law, and teach me 
to walk in thy commandments. 

Grant me to understand thy will and with great rev- 
erence and diligent consideration to remember thy 
benefits as well in general as in particular, that 
henceforward I may be able worthily to give thee 
thanks. 

But I know and confess that I am not able, even in 
the least matter, to give thee due thanks for the favors 
which thou bestowest upon me. 

I am less than the least of all thy benefits ; and when 



MANIFOLD BEXEFITS 233 

I consider thy noble bounty, the greatness thereof 
maketh my spirit to faint. 

2. All that we have in our soul and body and what- 
soever we possess outwardly or inwardly, naturally or 
supernaturally, are thy benefits, and declare thy bounty. 
mercy, and goodness, from which we have received all 
good things. 

Although one hath received more and another less, all 
of us are thine, and without thee even the least bless- 
ing cannot be had. 

He that hath received the greatest cannot glory of 
his own desert nor extol himself above others ; for 
he is the greatest and the best who ascribeth least unto 
himself and who in rendering thanks is the most humble 
and most devout. 

And he that esteemeth himself viler than all men and 
judgeth himself most unworthy, is fittest to receive 
greater blessings. 

3. But he that hath received fewer ought not to be 
out of heart nor to take it grievously nor to envy them 
that are enriched with greater store, but rather to turn 
his mind to thee and highly to praise thy goodness 
in bestowing thy gifts so bountifully, so freely, and so 
willingly, without respect of persons. 



234 OF THE REMEMBRANCE OF GOD'S BENEFITS 

All things proceed from thee and therefore in all 
things thou art to be praised. 

Thou knowest what is fit to be given to every one ; 
and why this man hath less and that man more is not 
for us to judge, but for thee who dost exactly know 
what is meet for every one. 

4. Wherefore, Lord God, I esteem it a great grace 
not to have much of that which outwardly and in the 
opinion of men seemeth worthy of glory and applause. 

He who considereth his own poverty and unworthi- 
ness, far from being grieved or saddened or cast down 
thereat, should take great comfort and be glad. 

For thou, O God, hast chosen the poor and humble 
and the despised of this world to be thy familiar friends 
and servants. 

Witness the apostles themselves whom thou hast 
made princes over all the earth. 

And yet they lived in the world without complaint, 
so humble and simple, without malice and deceit, that 
they even rejoiced to suffer reproach for thy name ; 
and what the world abhorreth they embraced with 
great affection. 

5. When therefore a man loveth thee and acknowl- 
edged thy benefits, nothing ought so to rejoice him as 



FOUR THINGS THAT BRING INTERIOR PEACE 235 

thy will toward him and the good pleasure of thine 
eternal decrees. 

And herewith he ought to be so contented and com- 
forted that he would as willingly be the least as another 
would wish to be the greatest. 

He would too be as peaceable and contented in the 
last place as in the first, as willing to be a despised 
castaway of no name or character as to be preferred in 
honor before others and to be greater in the world than 
they. 

For thy will and thy glory ought to be preferred 
before all things, and to comfort him more and to please 
him better than all the benefits which he hath received 
or may receive. 



M 



CHAPTER XXin 

<&i JFour Swings tijat fains <§rrat Interior $eace 

Y son, now will I teach thee the way of peace and 
of true liberty. 



Lord, I beseech thee, do as thou sayest, for this is 
delightful to me to hear. 



236 FOUR THINGS THAT BRING INTERIOR PEACE 

Be desirous, my son, to do the will of another rather 
than thine own. 

Choose always to have less rather than more. 

Seek always the lowest place and to be beneath every 
one. 

Wish always and pray that the will of God may be 
wholly fulfilled in thee. 

Behold, such a man entereth within the borders of 
peace and rest. 

2. Lord, this short discourse of thine containeth 
within itself much perfection. 

It is short in words, but full of meaning and abundant 
in fruit. 

For if it could faithfully be kept by me, I should not 
be so easily disturbed. 

For as often as I feel myself unquiet and weighed 
down, I find that I have strayed from this doctrine. 

But thou who canst do all things and ever lovest the 
profiting of my soul, increase in me thy grace that I may 
be able to fulfil thy words and to work out mine own 
salvation. 

A Prayer against Evil Thoughts 

3. O Lord, my God, be not thou far from me ; my 
God, haste thee to help me ; for there have risen up 



FOUR THINGS THAT BRIXG INTERIOR PEACE 237 

against me sundry thoughts and great fears, afflicting 
my soul. 

How shall I pass through unhurt? How shall I 
break them to pieces ? 

I, saith he, will go before thee and will humble the 
great ones of the earth ; I will open the gates of the 
prison and reveal to thee the secrets of hidden places. 

Do, Lord, as thou sayest and let all evil thoughts fly 
from before thy face. 

This is my hope, my one only consolation, to flee unto 
thee in every tribulation, to trust in thee, to call upon 
thee from my inmost heart and to wait patiently for 
thee to comfort me. 

A Prayer that the Mind be enlightened 

4. O merciful Jesus, enlighten me with the bright- 
ness of thine inward light, and take away all darkness 
from the habitation of my heart. 

Repress thou my many wandering thoughts, and 
break into pieces those temptations which so violently 
assault me. 

Fight thou strongly for me and vanquish these evil 
beasts, these alluring desires of the flesh, that so peace 



238 FOUR THINGS THAT BRING INTERIOR PEACE 

may come through thy power and that thine abundant 
praise may resound in a holy temple, that is, in a pure 
conscience. 

Command the winds and tempests ; say unto the sea, 
— Be still ; say to the north wind, — Blow not ; and 
there shall be a great calm. 

5. Send out thy light and thy truth that they may 
shine upon the earth, for until thou enlighten me I am 
but as earth without form and void. 

Pour forth thy grace from above, steep my heart in 
thy heavenly dew, supply fresh streams of devotion to 
water the face of the earth, that it may bring forth 
fruit good and excellent. 

Lift thou up my mind which is pressed down by a 
load of sins and draw up my whole desire to things 
heavenly, that having tasted the sweetness of heavenly 
happiness it may be irksome to me even to think of 
earthly things. 

6. Do thou pluck me away, and deliver me from all 
the perishable comfort of creatures, for no created thing 
can fully comfort me and quiet my desires. 

Join me to thyself in an inseparable bond of love, 
for thou alone dost satisfy him that loveth thee, and 
without thee all things are vain and empty. 



OF AVOIDING CURIOUS IS QUIET 239 

CHAPTER XXIV 

<&i -Hoofting (Curious Enquiry into tfjc 3Libcs of <Bt\)tx$ 

MY son, be not curious nor trouble thyself with idle 
cares. 

What is this or that to thee ? Follow thou me. 

For what is it to thee whether that man be such or 
such, whether this man do or speak this or that ? 

Thou shalt not need to answer for others, but shalt 
give an account of thyself ; why therefore dost thou 
thus meddle with them ? 

Behold, I know every one and see all things that are 
done under the sun ; also I understand how it is with 
every one, what he thinks, what he wishes, and at what 
his intentions aim. 

Unto me therefore all things are to be committed ; 
keep thyself in peace, and leave the restless to be as 
restless as they will. 

Whatsoever they shall have done or said shall come 
upon themselves, for me they cannot deceive. 

2. Be not careful for the shadow of a great name or for 
the familiar friendship of many or for the particular affec- 
tion of men, for these things distract and darken the 
heart. 



240 IN WHAT CONSIST PEACE OF HEART 

Willingly would I speak my word and reveal my 
secrets unto thee if thou wouldst diligently watch for 
my coming and open unto me the door of thine heart. 

Be thou circumspect and watchful in prayer, and in 
all things humble thyself. 



CHAPTER XXV 

En tofyat ronstst ^eacc of |S?rart anti JKxnt Spiritual progress 

MY son, I have said, — Peace I leave with you, my 
peace I give unto you ; not as the world giveth, 
do I give unto you. 

Peace is what all desire, but all do not care for the 
things that pertain to true peace. 

My peace is with the humble and gentle of heart ; in 
much patience shall thy peace be. 

If thou wilt hear me and follow my voice, thou shalt 
be able to enjoy much peace. 

What then shall I do, Lord ? 

In every matter look to thyself as to what thou doest 
and what thou sayest, and direct thy whole attention 



AND TRUE SPIRITUAL PROGRESS 241 

to please me alone and neither to desire nor to seek 
anything besides me. 

But of the words or deeds of others judge nothing 
rashly ; neither do thou entangle thyself with things 
not intrusted to thee. Thus it may come to pass that 
thou mayest be little or seldom disturbed. 

2. But never to feel any disturbance at all or to suffer 
any trouble of mind or body, belongs not to this life but 
to the state of eternal rest. 

Think not therefore that thou hast found true peace 
if thou feel no heaviness, nor that all is well when thou 
art vexed with no adversary, nor that all is perfect if 
all things be done according to thy desire. 

Neither do thou think at all highly of thyself nor ac- 
count thyself to be specially beloved if thou be in a 
state of great devotion and sweetness, for it is not by 
these things that a true lover of virtue is known nor 
doth the spiritual progress and perfection of a man 
consist in these things. 

3. Wherein then, Lord, doth it consist ? 

In giving thyself up with all thy heart to the divine 
will, not seeking thine own interest either in great mat- 
ters or in small, either in time or in eternity. 



242 OF THE EXCELLENCY OF A FREE MIND 

So shalt thou keep one and the same demeanor, 
always giving thanks both in prosperity and adversity, 
weighing all things in an equal balance. 

Be thou so full of courage and so patient in hope, that 
when inward comfort is withdrawn thou mayest pre- 
pare thy heart to suffer even greater things ; and do 
not justify thyself, as though thou oughtest not to suffer 
such and so great afflictions, but justify me in whatso- 
ever I appoint, and cease not to praise my holy name. 

Then thou walkest in the true and right way of peace, 
and thou shalt have a sure hope to see my face again 
with great delight. 

Now if thou attain to the full contempt of thyself, 
know that thou shalt then enjoy abundance of peace, 
as great as is possible in this thy state of sojourning. 



CHAPTER XXVI 

<©f tfje lExcclkncg of a JFrre fHtnti, inljtrlj is sooner gainctJ bg 
fumble ^ragcr tljan ftg j&titfcg 

OLORD, it is the business of a perfect man never 
to withdraw his mind from the thought of heav- 
enly things, and thus to pass amidst many cares with- 



OF THE EXCELLENCY OF A FREE MIND 243 

out care ; not as one destitute of all feeling, but by the 
privilege of a free mind cleaving to no creature with 
inordinate affection. 

2. I beseech thee, my most gracious God, preserve 
me from the cares of this life lest I should be too much 
entangled therein, and from the many necessities of 
the body lest I should be ensnared by pleasure, and from 
whatsoever is an obstacle to the soul lest, broken by 
troubles, I should be overthrown. 

I speak not of those things which worldly vanity so 
earnestly desireth, but of those miseries which, as 
punishments and as the common curse of mortality, 
do so weigh down and hinder the soul of thy servant 
that it cannot enter into the freedom of the spirit as 
often as it would. 

3. my God, thou sweetness ineffable, turn into bit- 
terness for me all that carnal comfort which draweth 
me away from the love of eternal things and wickedly 
allureth me to itself by the view of some present 
good. 

Let me not be overcome, Lord, let me not be over- 
come by flesh and blood ; let not the world and the 
brief glory thereof deceive me ; let not the devil and his 
subtle craft trip me up. 



244 OF THE EXCELLENCY OF A FREE MIXD 

Give me strength to resist, patience to endure, and 
constancy to persevere. 

Give me, instead of all the comforts of the world, the 
most sweet unction of thy Spirit ; and, in place of 
carnal love, pour into my heart the love of thy name. 

4. Behold meat, drink, clothing, and other neces- 
saries for the support of the body are burdensome to 
a fervent spirit. 

Grant me to use such comforts moderately, and not 
to be entangled with an undue desire of them. 

It is not lawful to cast away all things because nature 
needeth to be sustained ; but to require superfluities 
and those things that are merely pleasurable, the holy 
law forbiddeth us ; for then the flesh would rebel against 
the spirit. 

Herein, I beseech thee, let thy hand govern me and 
teach me, that I may not exceed in anything. 



SELF-LOVE WITRROLDETH US FROM GOOD 245 

CHAPTER XXVII 

STfjat it is Self4otie hrfjirJj most toitfjIjoUjrtfj us from tfje 
icotarign 6ooti 

MY son, thou oughtest to give all for all, and to be 
in nothing thine own. 

Know thou that the love of thyself doth hurt thee 
more than anything in the world. 

According to the love and affection thou bearest to 
anything, so doth it cleave unto thee more or less. 

If thy love be pure, simple, and well-ordered, thou 
shalt be free from bondage. 

Do not covet that which it is not lawful for thee to 
have ; do not have that which may hinder thee, and 
may deprive thee of inward liberty. 

Strange it is that thou committest not thyself wholly 
unto me from the bottom of thy heart, together with 
all things thou canst have or desire. 

2. Why dost thou consume thyself with vain grief? 
Why dost thou weary thyself with needless cares ? 

Submit to my good will, and thou shalt suffer no hurt. 

If thou seek this or that, and wouldst be here or 
there, the better to enjoy thine own profit and pleasure, 
thou shalt never be at peace nor free from trouble of 



246 SELF-LOVE WITHHOLBETH US FROM GOOD 

mind ; for in every case something will be wanting 
and in every place there will be some one to cross thee. 
. 3. It profiteth thee not therefore to obtain and mul- 
tiply outward things, but rather to despise them and 
utterly to root them out from thy heart. 

And this thou must understand not only of revenuo 
and riches, but of seeking after honor and of the desire 
of vain praise, which all must pass away with this world. 

No place availeth if the spirit of fervor be wanting, 
neither shall that peace long continue which is sought 
from without. If the state of thy heart be destitute of a 
true foundation, that is, if thou stand not steadfast in 
me, thou mayest change, but shalt not better thyself. 

For when occasion ariseth and is laid hold of, thou 
wilt find that which thou didst flee from, and yet worse. 

A Prayer for a Clean Heart and Heavenly Wisdom 

4. Strengthen me, O God, by the grace of thy holy 
Spirit. 

Grant me to be strengthened with might in the inner 
man and to empty my heart of all useless care and an- 
guish, so that I be not drawn away with sundry desires 
of anything whatever, whether mean or precious, but 






AGAINST THE TONGUES OF DETRACTORS 247 

that I look on all things as passing away, on myself 
also as soon to pass away with them. 

For nothing is lasting under the sun, where all things 
are vanity and affliction of spirit. how wise is he 
that so considereth them ! 

5. Lord, grant me heavenly wisdom, that I may- 
learn above all things to seek and to find thee, above all 
things to enjoy and to love thee, and to think of all other 
things as they really are, according to thy wise ordering. 

Grant me prudence to avoid him that flattereth me, to 
endure patiently him that contradicteth me. 

For it is a great part of wisdom not to be moved with 
every wind of words, nor to give ear to an evil flatterer ; 
for thus I shall walk securely in the way which I have 
begun. 

CHAPTER XXVIII 

Against tfje Ungues of IBetractnrs 

MY son, take it not grievously if some think ill 
of thee and speak that which thou wouldest not 
willingly hear. 

Thou oughtest to be the hardest judge of thyself and 
to think no man weaker than thyself. 



248 THAT WE OUGHT TO CALL UPON GOB AND 

If thou dost walk spiritually, thou wilt not much 
weigh fleeting words. 

It is no small wisdom to keep silence in an evil time 
and in thy heart to turn thyself to me, and not to be 
troubled by the judgment of men. 
. 2. Let not thy peace depend on the tongues of men, 
for whether they judge well of thee or ill, thou art not on 
that account other than thyself. 

Where are true peace and true glory ? Are they not 
in me ? 

And he that careth not to please men nor feareth to 
displease them shall enjoy much peace. 

From inordinate love and vain fear arise all dis- 
quietude of heart and distraction of the senses. 






CHAPTER XXIX 

CTjat foe ougfyt to call upon (Soti auto bless pjtm toljcn tribulation 
is upon us 

BLESSED be thy Name, O Lord, forever, for that 
it is thy will that this temptation and tribulation 
should come upon me. 

I cannot escape it, but must needs flee unto thee, 
that thou mayest help me and turn it to my good. 



BLESS HIM WHEN TRIBULATION IS UPON US 249 

Lord, I am now in affliction and it is not well with 
me, but I am much troubled with the present suffering. 

And now, beloved Father, what shall I say ? I am 
in great distress ; save me from this hour. 

Yet for this reason came I unto this hour that thou 
mightest be glorified, when I shall have been greatly 
humbled and by thee delivered. 

Let it please thee, Lord, to deliver me ; for, wretched 
that I am, what can I do and whither shall I go without 
thee? 

Grant me patience, Lord, even now in this my 
time of tribulation. Help me, my God, and then I will 
not fear, how grievously soever I be afflicted. 

2. And now in these my troubles what shall I say ? 

Lord, thy will be done ! I have well deserved to be 
afflicted and weighed down. 

Surely I ought to bear it ; and may I bear it with 
patience, until the tempest be overpast and all be well 
again or even better ! 

But thine omnipotent hand is able to take even this 
temptation from me and to assuage the violence thereof 
that I utterly sink not under it ; as oftentimes here- 
tofore thou hast done unto me, my God, my 
Mercy ! 



250 OF ASKING^ THE DIVINE AID 

And the more difficult it is to me, so much the more 
easy to thee is this change of the right hand of the Most 
High. 



CHAPTER XXX 

©f asftuuj tfje Dfoiw 3fo, sttt of (itonfifocnce in ftccoimtng 6racc 

MY son, I am the Lord who giveth strength in the 
day of tribulation. 

Come thou unto me when it is not well with thee. 

This is that which most of all hindereth heavenly con- 
solation, that thou art too slow in turning thyself unto 
prayer. 

For before thou dost earnestly supplicate me thou 
seekest in the meanwhile many comforts and lookest 
for refreshment in outward things. 

And hence it cometh to pass that all doth little profit 
thee until thou well consider that I am he who doth 
rescue them that trust in me, and that out of me there is 
neither powerful help nor profitable counsel nor lasting 
remedy. 

But do thou, having now recovered breath after the 



AND OF CONFIDENCE IN RECOVERING GRACE 251 

tempest, gather strength again in the light of my mer- 
cies ; for I am at hand, saith the Lord, to repair all, 
not only entirely, but also abundantly and in most 
plentiful measure. 

2. Is anything difficult to me, or shall I be as one 
that promiseth and performeth not ? 

Where is thy faith? Stand firmly and with perse- 
verance ; take courage and be patient ; comfort will 
come to thee in due season. 

Wait, I say, wait for me ; I will come and heal thee. 

It is a temptation that vexeth thee, and a vain fear 
that affright eth thee. 

What else doth anxiety about the future bring to 
thee but sorrow upon sorrow? Sufficient for the day 
is the evil thereof. 

It is a vain thing and unprofitable, to be either dis- 
turbed or pleased about future things which perhaps 
will never come to pass. 

3. But it is in the nature of man to be deluded with 
such imaginations, and it is a sign of a mind as yet weak 
to be so easily drawn away by the suggestions of the 
enemy. 

For so that he may but delude and deceive thee, he 
careth not whether it be by true things or by false, 



252 OF ASKING THE DIVINE AID 

whether he overthrow thee with the love of present 
things or the fear of future things. 

Let not therefore thy heart be troubled, neither let 
it be afraid. 

Trust in me and put thy confidence in my mercy. 

When thou thinkest thyself farthest off from me, 
oftentimes I am nearest unto thee. 

When thou judgest that almost all is lost, then often- 
times the greatest gain of reward is close at hand. 

All is not lost, when a thing falleth out contrary to 
thy wishes. 

Thou must not judge according to present feeling, 
nor so take any grief or give thyself over to it, 
whencesoever it cometh, as though all hopes of escape 
were quite taken away. 

4. Think not thyself wholly forsaken though for a 
time I have sent thee some tribulation or even have 
withdrawn thy desired comfort, for this is the way to 
the kingdom of heaven. 

And without doubt it is more expedient for thee and 
for the rest of my servants, that ye be exercised with 
adversities than that ye should have all things accord- 
ing to your desires. 

I know the secret thoughts of thy heart and that it 






AND OF CONFIDENCE IN RECOVERING GRACE 253 

is very expedient for thy welfare to be left sometimes 
without spiritual enjoyment, lest perhaps thou shouldst 
be puffed up with thy prosperous estate and shouldst 
take pride in thyself for that which thou art not. 

That which I have given I can take away, and can 
restore it again when I please. 

5. When I give it, it is still mine ; when I withdraw 
it, I take not anything that is thine, for every good 
and every perfect gift is mine. 

If I send thee affliction, or any cross whatsoever, 
repine not nor let thy heart fail thee ; I can quickly 
succor thee and turn all thy heaviness into joy. 

Nevertheless I am righteous and greatly to be praised 
when I deal thus with thee. 

6. If thou be wise, and consider this rightly, thou 
wilt never mourn so dejectedly for any adversity, but 
rather wilt rejoice and give thanks. 

Yea, thou wilt account this thine especial joy, that 
I afflict thee with sorrows and do not spare thee. 

As my Father hath loved me, so I also love you, 
said I unto my beloved disciples, whom surely I sent 
forth, not to temporal joys but to great conflicts, not 
to honor but to contempt, not to idleness but to labors, 
not to rest but to bring forth much fruit in patience. 
Remember thou these words, O my son ! 



254 OF IGNORING CREATURES AS A MEANS 

CHAPTER XXXI 
<&i Ignoring (Creatures as a ffltms of JFtntuntj tfrc Creator 

OLORD, I stand much in need of yet greater 
grace, if it be thy will that I should attain to that 
state where neither man nor any creature shall be a 
hindrance to me. 

For as long as anything holdeth me back, I cannot 
freely take my flight to thee. 

He desired to fly freely that said, — Who will give 
me wings like a dove, and I will fly and be at rest. 

What is more at rest than the eye that is single ? 
And who is more free than he that desireth nothing 
upon earth? 

A man ought therefore to mount above all creatures 
and perfectly renounce himself, and in ecstasy of mind 
perceive that thou, the Creator of all things, hast no- 
thing amongst creatures like unto thee. 

Unless a man be set free from all creatures he can- 
not wholly attend unto divine things. 

And therefore are there so few contemplative, be- 
cause few can wholly withdraw themselves from things 
created and perishing. 



OF FINDING THE CREATOR 255 

2. To obtain this, there is need of much grace to 
elevate the soul and carry it away above itself. 

And unless a man be uplifted in spirit and be freed 
from all creatures and wholly united unto God, what- 
soever he knoweth and whatsoever he hath are of 
small account. 

A long while shall he be little and lie grovelling below, 
whoever he be that esteemeth anything great save 
the one only infinite eternal Good. 

And whatsoever is not God is nothing and ought to 
be accounted as nothing. 

There is great difference between the wisdom of a 
man devout and taught of God and the knowledge of a 
man learned and studious. 

Far more noble is that learning which floweth from 
above, from the divine influence, than that which is 
painfully acquired by the wit of man. 

3. There are many that desire contemplation, but 
they endeavor not to practise those things that are 
needful thereunto. 

A great hindrance it is that men rest in signs and 
in the things of sense and attend but little to perfect 
mortification. 

I know not what it is, by what spirit we are led or 



256 OF IGNORING CREATURES 

what we pretend, we that seem to be called spiritual, 
that we take so much pains and are so full of anxiety 
about transitory and worthless things and so rarely think 
of our own inward affairs with full recollection of mind. 

4. Alas, after a slight recollection, we rush into out- 
ward things again and weigh not our works with dili- 
gent examination. 

We heed not where our affections lie nor bewail the 
impurity that is in all our actions. 

For all flesh had corrupted its way, and therefore did 
the great deluge ensue. 

Since, then, the inward affection is much corrupted, 
the action thence proceeding must needs be corrupted 
also, — a proof of the absence of all interior strength. 

From a pure heart proceedeth the fruit of a good life. 

5. We ask how much a man hath done ; but with 
how much virtue he hath done it, is not so diligently 
considered. 

We inquire whether he be courageous, rich, handsome, 
skilful, a good writer, a good singer, or a skilled work- 
man ; but how poor he is in spirit, how patient and 
meek, how devout and spiritual, is seldom spoken of. 

Nature respecteth the outward things of a man ; 
grace turneth itself to the inward. 






OF SELF-DENIAL AND RENUNCIATION 257 

The one often judgeth amiss ; the other hath her 
trust in God, and so is not deceived. 



CHAPTER XXXII 

®l j&elfstamal anti denunciation 

MY son, thou canst not possess perfect liberty un- 
less in all things thou deny thyself. 

They all are in fetters who merely seek their own 
interest and are lovers of themselves. Covetous are 
they, curious, wanderers, always seeking what is soft 
and delicate, not the things of Jesus Christ, but often- 
times devising and framing that which will not continue. 

For whatsoever cometh not of God shall perish. 

Keep this short and complete saying : Forsake all 
and thou shalt find all ; forego desire and thou shalt 
find rest. 

Consider this well, and when thou hast fulfilled it 
thou shalt understand all things. 

2. Lord, this is not the work of one day, nor 
children's sport ; yea, rather in this short word is in- 
cluded all perfection. 



258 OF SELF-DENIAL AND RENUNCIATION 

My son, thou oughtest not to turn back nor at once 
to be cast down when thou hearest of the way of the 
perfect, but rather to be stirred up to higher things, 
and at least in longing desire to sigh after them. 

I would it were so with thee that thou wert arrived 
at this, to be no longer a lover of thyself but to stand 
merely at my beck and at his whom I have appointed 
a father over thee ; ° then thou shouldst exceedingly 
please me and all thy life should pass away in joy and 
peace. 

Thou hast yet many things to part with, which, un- 
less thou wholly resign unto me, thou shalt not attain 
to that which thou desirest. 

I counsel thee to buy of me gold tried in the fire, 
that thou mayest become rich ; that is, heavenly wis- 
dom, which treadeth under foot all lower things. 

Set aside earthly wisdom and study not to please 
others or thyself. 

3. I said that mean things must be bought with 
things which, among men, seem precious and of great 
esteem. 

For true heavenly wisdom doth seem very mean, of 
small account, and almost forgotten among men, as 
having no high thoughts of itself, nor seeking to be 






OF INCONSTANCY OF HEART 259 

magnified upon earth. Many indeed praise it with 
their lips, but in their life they are far from it ; yet is 
it the precious pearl, which is hidden from many. 



CHAPTER XXXIII 

<&l Encottstancg of J^eart, ant* of Btrcctms our JFmal Entnttton 
to 6oU 

MY son, trust not to thy feelings, for whatever 
they be now they will quickly be changed towards 
some other thing. 

As long as thou livest, thou art subject to change, 
even against thy will ; so that thou art at one time 
merry, at another sad ; at one time quiet, at another 
troubled ; now devout, now undevout ; now diligent, 
now listless ; now grave, now light-minded. 

But he that is wise and well instructed in spirit 
standeth fast upon these changing things, not heeding 
what he feeleth in himself or which way the wind of 
instability bloweth ; but that the whole intent of his 
mind may be to the right and the best end. 

For thus he will be able to continue one and the 



260 OF INCONSTANCY OF HEART 

same and unshaken in the midst of so many various 
events, directing continually the single eye of his in- 
tention unto me. 

2. And the purer the eye of the intention is, with 
so much the more constancy doth a man pass through 
the several kinds of storms which assail him. 

But in many the eye of a pure intent waxeth dim, 
for it is quickly drawn aside to any pleasurable object 
which meeteth it. 

Rare it is to find one who is wholly free from all 
blemish of self-seeking. 

So of old the Jews came into Bethania to Martha 
and Mary, not for Jesus' sake only, but that they 
might see Lazarus also. 

The eye of our intention therefore is to be purified 
that it may be single and right, and is to be directed 
unto me beyond all the various earthly objects which 
come between. 



THAT TO HIM THAT LOVETH, GOB IS SWEET 261 

CHAPTER XXXIV 

Wqzi t"0 Jjim tfjat lotatfy, ^oti is ^tocct afobc <Eli £fjings antJ in 
3111 GHjinfls 

BEHOLD ! My God and my all. What would I 
more, and what greater happiness can I desire ? 

Oh, sweet and delightful word ! But to him only 
that loveth the Word, not the world nor the things 
that are in the world. 

My God and my all ! To him that understandeth, 
enough is said ; and to repeat it again and again, is 
pleasant to him that loveth. 

For when thou art present all things do yield delight, 
but when thou art absent everything becometh irk- 
some. 

Thou givest tranquillity of heart and much peace and 
pleasant joy. 

Thou makest us to take delight in all things, and in 
all to praise thee ; neither can anything please long 
without thee, but if it be pleasant and grateful thy 
grace must needs be present, and it must be seasoned 
with the sweetness of thy wisdom. 

2. What will not be pleasant to the taste of him 
who hath a true relish for thee? 



262 THAT TO HIM THAT LOVETH, GOB IS SWEET 

And to him that hath no relish for thee what can be 
pleasant ? 

But the wise men of the world and they who relish 
the things of the flesh, come short of thy wisdom ; for 
in the former is found much vanity, and in the latter 
death. 

But they that follow thee in contempt of worldly 
things and mortification of the flesh, are known to be 
truly wise ; for they are brought over from vanity to 
truth, from the flesh to the spirit. 

These relish God ; and what good soever is found in 
creatures, they wholly refer unto the praise of their 
Maker. 

Great, however, yea, very great, is the difference 
between the sweetness of the Creator and of the creature, 
of Eternity and of time, of Light Uncreated and of the 
light that receiveth its light therefrom. 

3. O thou everlasting Light, surpassing all created 
lights, dart the beams of thy brightness from above to 
pierce all the most inward parts of my heart. 

Purify, rejoice, enlighten, and enliven my spirit with 
all the powers thereof, that I may cleave unto thee 
with abundance of joy and triumph. 

Oh,, when will that blessed and desired hour come, 



THERE IS NO SECURITY FROM TEMPTATION 263 

that thou mayest satisfy me with thy presence and 
may est be unto me all in all ? 

So long as this is not granted me, I shall not have 
perfect joy. 

Still, alas, the old man doth live in me ; he is not 
wholly crucified, he is not perfectly dead. 

Still doth he mightily strive against the spirit and 
stirreth up inward wars and suffereth not the kingdom 
of my soul to be in peace. 

4. But thou that rulest the power of the sea and 
stillest the rising of the waves thereof, arise and help me ! 

Scatter the nations that delight in war, crush thou 
them in thy might. # 

Display thy greatness, I beseech thee, and let thy 
right hand be glorified ; for there is no other hope or 
refuge for me, save in thee, O Lord my God. 



CHAPTER XXXV 

GEfjat tfjere is Ko gtzmity from Zixmptztitm in tijts ILih 

MY son, thou art never secure in this life, but as 
long as thou livest thou shalt always need 
spiritual armor. 



264 THERE IS NO SECURITY FROM TEMPTATION 

Thou dwellest among enemies and art assaulted on 
the right hand and on the left. 

If therefore thou defend not thyself on every side 
with the shield of patience, thou canst not be long 
without a wound. 

Moreover, if thou fix not thy heart on me with 
sincere willingness to suffer all things for me, thou wilt 
not be able to bear the heat of this combat nor to 
attain to the palm of the blessed. 

Thou oughtest therefore manfully to go through all, 
and to secure a strong hand against whatsoever with- 
standeth thee. 

For to him that overcometh is manna given, but for 
the indolent there remaineth much misery. 

2. If thou seek rest in this life, how wilt thou then 
attain to the everlasting rest ? 

Dispose not thyself for much rest, but for great 
patience. 

Seek true peace, not on earth but in heaven ; not in 
men, nor in any other creature, but in God alone. 

For the love of God thou oughtest cheerfully to under- 
go all things ; that is to say, all labor, grief, temptation, 
vexation, anxiety, necessity, infirmity, injury, detraction, 
reproof, humiliation, shame, correction, and contempt. 



THERE IS NO SECURITY FROM TEMPTATION 265 

These help to virtue ; these are the trial of a novice 
of Christ ; these form the heavenly crown. 

I will give an everlasting reward for this short labor, 
and infinite glory for transitory shame. 

3. Thinkest thou that thou shalt always have spir- 
itual consolations at will? 

My saints had not such always, but they had many 
afflictions and sundry temptations and great discom- 
forts. 

But - in all these they did bear up patiently and 
trusted rather in God than in themselves, knowing that 
the sufferings of this time are not worthy to be com- 
pared to the future glory. 

Wilt thou have that at once which many after many 
tears and great labors have hardly obtained ? 

Wait for the Lord, conduct thyself manfully, and be 
of good courage ; do not despond, do not fall off, but 
constantly offer both body and soul for the glory of 
God. 

I will reward thee most abundantly ; I will be with 
thee in every tribulation. 



266 AGAINST THE VAIN JUDGMENTS OF MAN 

CHAPTER XXXVI 

against tfjc Fatn 3utujmrnts of fHan 

MY son, rest thy . heart firmly on the Lord, and 
fear not the judgment of men when conscience 
testifieth to thy piety and innocence. 

It is a good and happy thing to suffer in such a way ; 
nor will this be grievous to a heart which is humble, 
and which trusteth rather in God than in itself. 

Most men are prone to talk much, and therefore little 
trust is to be placed in them. 

Moreover, to satisfy all is not possible. 

Although Paul endeavored to please all in the Lord 
and made himself all things unto all men, yet with 
him it was a very small thing that he should be judged 
of man's judgment. 

2. He did for the edification and salvation of others 
what lay in him and as much as he was able, yet could 
he not hinder his being sometimes judged and despised 
by others. 

Therefore he committed all to God who knew all, 
and with patience and humility he defended himself 
against unjust tongues and against such as thought 



AGAINST THE VAIN JUDGMENTS OF MAN 267 

vanities and lies and spake boastfully whatever they 
listed. 

Sometimes notwithstanding he made answer, lest by 
his silence the weak should be scandalized. 

3. Who art thou that fearest a mortal man ? To-day 
he is, and to-morrow he is seen no more. 

Fear God, and thou shalt not need to shrink from 
the terrors of men. 

What harm can the words or injuries of any man do 
thee? He hurteth himself rather than thee, nor shall 
he be able to avoid the judgment of God, whosoever he 
be. 

Do thou have God before thine eyes, and contend 
not with querulous words. 

And if for the present thou seem to be worsted and 
to suffer shame undeservedly, do not therefore repine, 
neither do thou by impatience lessen thy crown. 

But rather lift thou up thine eyes to me in heaven, 
who am able to deliver thee from all shame and wrong 
and to render to every man according to his works. 



268 OF PURE AND ENTIRE RESIGNATION 

CHAPTER XXXVII 

<&l Pure anti lEnttre Brstgnation to obtain JFrertJom of ?§eart 

MY son, lose thyself and thou shalt find me. 
Stand without choice or self-seeking and thou 
shalt always be a gainer. 

For greater grace shall be added to thee the moment 
thou hast resigned thyself and hast not resumed thy 
claim. 

Lord, how often shall I resign myself, and wherein 
shall I forsake myself ? 

Always and at every hour, as well in small things 
as in great ; I except nothing, but desire that thou be 
found stripped of all things. 

Otherwise, how canst thou be mine and I thine, unless 
thou be stripped of all self-will, both within and without? 

The sooner thou doest this, the better it will be with 
thee, and the more fully and sincerely thou doest it so 
much the more shalt thou please me and so much the 
greater shall be thy gain. 

2. Some there are who resign themselves, but with 



TO OBTAIN FREEDOM OF HEART 269 

exceptions, for they put not their whole trust in God ; 
therefore they study how to provide for themselves. 

Some also at first offer all, but afterwards being as- 
sailed with temptation, they return to their own de- 
vices, and therefore make no progress in the ways of 
virtue. 

These shall not attain to the true liberty of a pure 
heart nor to the favor of my sweetest friendship, unless 
they first make an entire resignation and a daily obla- 
tion of themselves. Without this, there neither is nor 
can be a fruitful union. 

3. I have very often said unto thee, and now again 
I say the same, — Forsake thyself, resign thyself and 
thou shalt enjoy much inward peace. 

Give all for all ; seek nothing, ask back nothing ; 
abide purely and with a firm confidence in me, and thou 
shalt possess me ; thou shalt be free in heart, and dark- 
ness shall not overwhelm thee. 

Let this be thy whole endeavor, let this be thy prayer, 
this thy desire ; that, being stripped of all selfishness, 
thou mayest with entire simplicity follow Jesus only, 
and, dying to thyself, mayest live eternally to me. 

Then all vain imaginations, evil perturbations, and 
superfluous cares shall fly away. 



270 OF GOOD GOVERNMENT IN OUTWARD THINGS 

Then also immoderate fear shall leave thee and in- 
ordinate love shall die. 



CHAPTER XXXVIII 

€>t (Soot! (government in ©utfoartt GEfjings, anK of Recourse to &ati 
in Dangers 

MY son, thou oughtest with all diligence to en- 
deavor that in every place and action and in all 
outward business thou be inwardly free and thoroughly 
master of thys .-If, and that all things be under thee 
and not thou under them. 

Thou must be lord and master of thine own actions, 
not a servant or a hireling. 

Rather shouldest thou be as a freed man and a true 
Hebrew, passing over into the lot and liberty of the 
children of God. 

For they stand above things present and contem- 
plate things eternal. 

They look on transitory things with the left eye, and 
with the right behold the things of heaven. 

Temporal things cannnot draw them to cleave unto 






AND OF RECOURSE TO GOD IN DANGERS 271 

them ; rather do they draw temporal things to serve 
them, and this in such way as they are ordained by 
God and are appointed by the Master Workman who 
hath left nothing in His creation without due order. 

2. If too thou stand steadfast in all things and do 
not estimate what thou seest and hearest by the out- 
ward appearance nor with a carnal eye, but at once in 
every affair dost enter with Moses into the tabernacle 
to ask counsel of the Lord, thou shalt sometimes hear 
the divine oracle and shalt return instructed concern- 
ing many things, both present and to come. 

For Moses always had recourse to the tabernacle for 
the deciding of doubts and questions, and fled to the 
help of prayer for support under dangers and the in- 
iquity of men. 

So oughtest thou in like manner to fly to the closet 
of thine heart, very earnestly craving the divine favor. 

For we read that for this cause Josue and the chil- 
dren of Israel were deceived by the Gabaonites, be- 
cause they asked not counsel of the Lord, but giving 
credit too lightly to fair words, were deluded by counter- 
feit piety. 



272 MAN NOT TO BE IMMERSED IN BUSINESS 

CHAPTER XXXIX 

3TIjat a fflan sfjoulti not be Emmcrsrti in ffiushus* 

MY son, always commit thy. cause to me ; I will 
dispose well of it in due time. 
Wait for my ordering of it, and thou shalt find it 
will be for thy profit. 

Lord, I do most cheerfully commit all unto thee, 
for my care can little avail. 

Would that I did not so much dwell on future things 
but gave myself up without a struggle to thy good 
pleasure. 

2. My son, oftentimes a man striveth vehemently 
for something he desireth, and when he hath obtained 
it he beginneth to be of another mind ; for the affec- 
tions do not long continue fixed on one object, but rather 
flit from one thing to another. 

It is therefore no small benefit for a man to forsake 
himself, even in the smallest things. 

3. The true profiting of a man consisteth in the deny- 
ing of himself, and he that thus denieth himself liveth 
in great freedom and security. 



THAT MAN HATH NO GOOD IN HIMSELF 273 

But the old enemy, who always setteth himself 
against all that are good, ceaseth at no time from 
tempting, but day and night lieth grievously in wait 
to cast the unwary, if he can, headlong into the snare 
of deceit. 

Therefore, — Watch ye, and pray, saith the Lord, 
that ye enter not into temptation. 



CHAPTER XL 

GFfjat Mm fjatij no <£ooti in Jjimseif, nor anstijing tofjereof to (Slors 

LORD, what is man that thou art mindful of him 
or the son of man that thou visitest him ? 

What hath man deserved that thou shouldest grant 
him thy favor? 

O Lord, what cause have I to complain if thou for- 
sake me, or if thou do not that which I desire, what 
can I justly say against it ? 

Surely this I may truly think and say : Lord, I am 
nothing, I can do nothing, I have nothing that is good 
of myself, but in all things I am wanting and do ever 
tend to nothing. _ 



274 THAT MAN HATH NO GOOD IN HIMSELF 

And unless thou help me and inwardly instruct me, 
I must become altogether lukewarm and careless. 

2. But thou, Lord, art always the same and en- 
durest forever; always good, just, and holy; doing 
all things well, justly, and holily, and disposing all 
things with wisdom. 

But I, that am more ready to go backward than 
forward, do not ever continue in one estate, for changes 
sevenfold pass over me. 

Yet is it soon better with me when it so pleaseth 
thee and when thou vouchsafest to stretch forth thy 
helping hand ; for thou alone canst help me without 
human aid, and canst so strengthen me that my coun- 
tenance shall be no more changed, but my heart shall 
be turned to thee alone and be at rest. 

3. Wherefore, if I could once perfectly cast off all 
human comfort, either for the attainment of devotion 
or because of mine own necessities enforcing me to seek 
after thee, then might I well hope in thy grace and 
rejoice for the gift of fresh consolation ; for no mortal 
man could comfort me. 

4. Thanks be unto thee from whom all things pro- 
ceed, whensoever it is well with me. 

But I am in thy sight mere vanity and nothing, a 
man weak and inconstant. 



THAT MAN HATH NO GOOD IN HIMSELF 275 

Whereof then can I glory, or for what do I desire to 
be respected? Is it because I am nothing? This is 
most vain. 

Mere empty glory is in truth an evil plague, a very 
great vanity ; because it draweth a man from true glory 
and robbeth him of heavenly grace. 

For whilst he pleaseth himself, he clispleaseth thee ; 
whilst he gapeth after the praise of men, he is deprived 
of true virtue. 

5. But true glory and holy exultation is for a man 
to glory in thee and not in himself ; to rejoice in thy 
name, not in his own strength, and not to delight in 
any creature but for thy sake. 

Praised be thy name, not mine ; magnified be thy 
work, not mine. Let thy holy name be blessed, but 
to me let no part of men's praises be given. 

Thou art my glory, thou art the joy of my heart. 

In thee will I glory and rejoice all the day; but as 
for myself, I will not glory, but in my infirmities. 

6. Let the Jews seek honor one of another, I will 
seek that which cometh from God alone. 

For all human glory, all temporal honor, all worldly 
magnificence, compared to thy eternal glory, is vanity 
and folly. 



276 OF THE CONTEMPT OF TEMPORAL HONOR 

my God, my Truth and my Mercy, Blessed 
Trinity, to thee alone be praise, honor, power, and 
glory, for ever and ever. 



CHAPTER XLI 

©f tije Contempt of &li temporal gonor 

MY son, trouble not thyself if thou see others 
honored and advanced whilst thou art contemned 
and debased. 

Lift up thy heart into heaven to me, and the con- 
tempt of men on earth shall not grieve thee. 

Lord, we are blind and are quickly misled by vanity. 

If I look rightly into myself, I cannot say that any 
creature hath ever done t me wrong, and therefore I 
cannot justly complain before thee. 

2. But because I have often and grievously sinned 
against thee, all creatures do justly take arms against 
me. 

Unto me, therefore, shame and contempt are justly 
due ; but unto thee praise, honor, and glory. 

And unless I prepare myself with cheerful willing- 



OUR PEACE IS NOT TO BE PLACED IN MEN 277 

ness to be despised and forsaken of all creatures, and 
to be esteemed altogether nothing, I cannot obtain in- 
ward peace and stability nor be spiritually enlightened 
nor be fully united to thee. 



CHAPTER XLII 

3Hjat our $zm i$ not to bt placctr in fflzn 

MY son, if thou rest thy peace on any man because 
of the opinion which thou hast of him or because 
of thine intimate acquaintance with him, thou shalt 
ever be unstable and entangled. 

But if thou have recourse to the ever-living and 
abiding Truth, the departure or death of a friend will 
not grieve thee. 

Thy regard for thy friend ought to be grounded in 
me ; and for my sake is he to be beloved, whosoever he 
be that thou thinkest well of, and who is very dear to 
thee in this life. 

Without me friendship hath no strength and no 
continuance ; neither is that love true and pure which 
is not knit by me. 



278 OUR PEACE IS NOT TO BE PLACED IN MEN 

Thou oughtest to be so dead to such affections to- 
wards thy friends that, as much as appertaineth unto 
thee, thou shouldest be willing to be without all human 
friendship. 

Man approacheth so much the nearer unto God the 
further he withdraweth from all earthly solace. 

And the lower he descendeth in himself and the 
viler he becometh in his own sight, the higher he 
cendeth towards God. 

But he that attributeth any good unto himself 
hindereth the entry of God's grace ; for the grace of 
the Holy Spirit ever seeketh an humble heart. 

If thou couldst perfectly annihilate thyself and 
empty thyself of all created love, then should I be 
constrained to flow into thee with great abundance of 
grace. 

When thou lookest unto creatures, the sight of the 
Creator is withdrawn from thee. 

Learn in all things to overcome thyself for the love 
of thy Creator, and then shalt thou be able to attain 
to divine knowledge. 

How small soever anything be, if it be inordinately 
loved and regarded, it keepeth thee back from the 
highest good and corrupteth thee. 



AGAINST VAIN AND WORLDLY LEARNING 279 

CHAPTER XLIII 

Against Fain anti OTcrMg lUarttmg 

MY son, let not the sayings of men move thee, how- 
ever fair and ingenious they may be ; for the 
kingdom of God consisteth not in words but in virtue. 

Observe well my words for they inflame the heart 
and enlighten the mind, cause compunction and carry 
with them many a consolation. 

Never read the word of God in order to appear more 
learned or more wise. 

Be studious for the mortification of thy sins, for this 
will profit thee more than the knowledge of many diffi- 
cult questions. 

2. When thou shalt have read and learnt many 
things, thou oughtest ever to return to the one first 
principle. 

I am He that teacheth man knowledge, and I give 
unto little children a clearer understanding than can be 
taught by man. 

He therefore to whom I speak, shall quickly be wise 
and shall profit much in spirit. 

Woe be to them that inquire many curious things of 
men and little care about the way of serving me ! 



280 AGAINST VAIN AND WORLDLY LEARNING 

The time will come when the Master of masters shall 
appear, Christ the Lord of angels, to hear the lessons of 
all ; that is, to examine the consciences of every one. 

And then will He search Jerusalem with lamps, and 
the hidden things of darkness shall be brought to light, 
and the arguing of men's tongues shall be silent. 

3. I am He who in one instant do raise up the humble 
mind so that a man shall understand more reasonings 
of eternal truth than if he had studied ten years in the 
schools. 

I teach without noise of words, without confusion of 
opinions, without the desire of honor, without bandying 
of arguments. 

I am He who instructeth men to despise earthly 
things, to loathe things present, to seek things heav- 
enly, to relish things eternal, to flee honors, to endure 
offences, to place all hope in me, out of me to desire 
nothing, and above all things ardently to love me. 

4. A certain one, by loving me entirely, became in- 
structed in divine things, and was wont to speak that 
which was admirable. 

He profited more by forsaking all things than by 
studying subtilties. 

But to some men I speak common things, to others 



OF NOT TROUBLING WITH OUTWARD THINGS 281 

things uncommon ; to some I appear sweetly by signs 
and figures, but to some I reveal mysteries with much 
light. 

The voice of books is indeed one, but it teacheth not 
all alike, for I am the inward Teacher of truth, I am the 
Searcher of the heart, the Discerner of thought, the 
Mover of actions, distributing to every man as I judge 
meet. 



CHAPTER XLIV 

<®l not troubling ®umltos toitij ®utbrarii Cfjings 

MY son, in many things it is thy duty to be ignorant 
and to esteem thyself as dead upon earth and as 
one to whom the whole world is crucified. 

Thou must also pass by many things with a deaf ear, 
and rather think of those which pertain to thy peace. 

It is more useful to turn away one's eyes from un- 
pleasing things, and to leave every one to his own opin- 
ion, than to be a slave to contentious discourse. 

If all stand well betwixt thee and God and if thou 
hast His judgment in thy mind, thou shalt the more 
easily endure to be overcome. 



282 CREDIT IS NOT TO BE GIVEN TO ALL MEN 

2. Lord, to what a pass are we come ! Behold, we 
bewail a temporal loss, for a pitiful gain we toil and run ; 
and spiritual losses are forgotten and hardly ever return 
to mind. 

That which profiteth little or nothing we heed, and 
that which is especially necessary we slightly pass over, 
because the whole man doth slide into outward things, 
and unless he speedily recovereth himself, he willingly 
continueth immersed therein. 



CHAPTER XLV 



GTfjat (£refctt is not to bt gtbcn to <HU Men; for ftli are prom to 
olizxiti in 3i2Rortfs 



GRANT me help, O Lord, in tribulation, for vain 
is the help of man ! 
How often have I been deceived, finding infidelity 
where I thought myself sure ! 

And how often have I found fidelity where I had 
least expected it ! 

It is in vain therefore to trust in men ; but the sal- 
vation of the righteous is of thee, God ! 



FOE ALL ABE PRONE TO OFFEND IN WORDS 283 

Blessed be thou, Lord my God, in all things that 
befall us. 

We are weak and unstable, we are quickly deceived and 
soon changed. 

2. Who is he that is able in all things so warily and 
circumspectly to keep himself, as never to fall into any 
deceit or perplexity ? 

But he that trusteth in thee, Lord, and seeketh 
thee with a single heart, doth not so easily fall. 

And if he fall into any tribulation, be he ever so 
much entangled, yet he shall quickly either through 
thee be delivered or by thee be comforted ; for thou 
wilt not forsake him that trusteth in thee even to the 
end. 

A friend is rarely to be found that continueth faithful 
in all his friend's distresses. 

Thou, Lord, even thou alone art most faithful at 
all times, and there is none like unto thee. 

3. Oh, how wise was that holy soul that said, — My 
mind is firmly settled and grounded in Christ. 

If it were so with me, then human fear would not 
easily vex me, nor the darts of words move me. 

Who can foresee all things and who is able to provide 
against evils to come? If things foreseen do often- 



284 CREDIT IS NOT TO BE GIVEN TO ALL MEN 

times hurt us, how can things unlooked for do otherwise 
than wound us grievously ? 

But wretched that I am, why did I not provide 
better for myself ? Why also have I so easily trusted 
others ? 

But we are men, nothing else but frail men, although 
by many we may be reputed and called angels. 

To whom shall I give credit, O Lord ? To whom but 
to thee? Thou art the truth, which neither doth de- 
ceive nor can be deceived. 

And on the other side, every man is a liar, weak, in- 
constant, and subject to fall, especially in words ; and 
therefore we must not immediately give credit to that 
which in the outward show seemeth at first to sound 
aright. 

4. Oh, with what wisdom hast thou warned us to be- 
ware of men, and because a man's foes are they of his 
own household not forthwith to believe if one should say, 
Lo here or Lo there. 

My hurt has been my instructor, and oh, that I might 
thereby increase my caution and not my folly. 

Be wary, saith one, be wary, keep to thyself what I 
tell thee ; and whilst I hold my peace, and think it is 
secret, he cannot himself keep that which he desired 



FOR ALL ARE PRONE TO OFFEND IN WORDS 285 

me to keep, but presently betrayeth both me and him- 
self, and is gone. 

From such tales and such indiscreet persons protect 
me, Lord, that I neither fall into their hands nor 
ever commit such things myself. 

Grant me to observe truth and constancy in my words 
and remove far from me a crafty tongue. 

What I am not willing to suffer in others, I ought by 
all means to avoid myself. 

5. Oh, how good is it, and how it tendeth to peace, to 
be silent about other men and not to believe at random 
all that is said, nor eagerly to report what we have 
heard. 

How good it is to lay one's self open to few, and always 
to be seeking after thee who art the searcher of the heart. 

Nor should we be carried about with every wind of 
words, but we should desire that all things, both within 
and without, be accomplished according to the pleasure 
of thy will. 

How safe is it, for the keeping of heavenly grace, to 
avoid appearances and not to seek those things that 
seem to cause admiration abroad, but to follow with all 
diligence the things which bring zeal and amendment 
of life. 



286 OF PUTTING OUR TRUST IN GOD 

6. To how many hath it been hurtful to have their 
virtue known and over hastily commended ! 

How profitable hath grace been when preserved in 
silence in this frail life, which is temptation and war- 
fare ! 



CHAPTER XLVI 

©f ©uttittfl our Exust in ©(ft tofjcn Bril Mortis arise against Sb 

MY son, stand firm, and trust in me, for what are 
words but words ? They fly through the air, but 
hurt not a stone. 

If thou be guilty, see that thou be willing to amend 
thyself ; if conscience reproach thee not, resolve to 
suffer willingly for God's sake. 

It is but a small matter to suffer sometimes a few 
words if thou hast not yet the courage to endure hard 
stripes. 

And why do such small matters go to thy heart, but 
because thou art yet carnal and regardest men more 
than thou oughtest ? 



WHEN EVIL WORDS AEISE AGAINST US 287 

For because thou art afraid to be despised thou art 
not willing to be reproved for thy faults, but seekest the 
shelter of excuses. 

2. But look better into thyself, and thou shalt ac- 
knowledge that the world is yet alive in thee, and a 
vain desire to please men. 

For when thou shunnest to be abased and reproved 
for thy faults, it is evident that thou art neither truly 
humble nor truly dead to the world nor the world cru- 
cified to thee. 

But give diligent ear to my words and thou shalt not 
regard ten thousand words spoken by men. 

Behold, if all should be spoken against thee that could 
be most maliciously invented, what would it hurt thee, 
if thou wouldst let it all pass by and heed it no more 
than a straw? Could it pluck so much as one hair 
from thy head ? 

3. But he that hath no heart within him and hath 
not God before his eyes is easily moved by a word of 
dispraise. 

Whereas he that trusteth in me and hath no wish to 
trust in his own judgment shall be free from the fear 
of men. 

For I am the judge and the discerner of all secrets ; 



288 OF PUTTING OUR TRUST IN GOB 

I know how the matter was ; I know him that offered 
the injury and him that suffered it. 

From me hath this proceeded ; this hath happened 
by my permission, that the thoughts of many hearts 
might be revealed. 

I shall judge the guilty and the innocent, but by a 
secret judgment I would beforehand prove them both. 

4. The testimony of men oftentimes deceiveth, but 
my judgment is true ; it shall stand and not be over- 
thrown. 

It is for the most part hidden and known in all re- 
spects but to few ; notwithstanding it never erreth, 
neither can it err, although to the eyes of the foolish it 
seemeth not right. 

Men ought therefore to have recourse to me in every 
judgment, and not to lean on their own opinion. 

For the just man will not be moved, whatsoever 
befalleth him from God ; and if any unjust charge be 
brought against him, he will not be much troubled. 

Neither will he rejoice with a foolish exultation if by 
others he be reasonably vindicated. 

For he considereth that I am He that searcheth the 
heart and the reins, and judgeth not according to the 
exterior, nor according to human appearance. 



ALL GRIEVOUS THINGS TO BE ENDURED 289 

For that oftentimes in my sight is found worthy of 
blame, which in the judgment of men is thought to be 
commendable. 

5. Loed God, the just judge, strong and patient, 
thou who knowest the frailty and wickedness of men, be 
thou my strength and all my trust, for mine own con- 
science sufficeth me not. 

Although I know nothing against myself, yet I can- 
not hereby justify myself ; for without thy mercy, in 
thy sight shall no man living be justified. 



CHAPTER XLVII 

» 
Cfjat <Eli ^rtebous GHjings are to be entmreti for tfje &afce of 
lEberlastmg ILife 

MY son, be not dismayed by the painful labors which 
thou hast undertaken for me, neither be thou ut- 
terly cast down because of any tribulations which be- 
fall thee ; but let my promise strengthen and comfort 
thee in all events. 

I am able to reward thee above all measure and 
degree. 

u 



290 ALL GRIEVOUS THINGS TO BE ENDURED 

Thou shalt not long toil here, and shalt not always 
be oppressed with grief. 

Wait a little while and thou shalt see a speedy end of 
thine evils. 

There will come an hour when all labor and trouble 
shall be no more. 

Poor and brief is all that which passeth away with 
time. 

2. Do with thy might what thou doest ; labor faith- 
fully in my vineyard ; I will be thy reward. 

Write, read, sing, sigh, keep silence, pray, bear crosses 
manfully ; life everlasting is worthy of all these, yea, 
and of greater combats. 

Peace shall come in the day which is known unto the 
Lord, and it shall be neither day ncfr night such as now 
is, but everlasting light, infinite brightness, steadfast 
peace, and secure rest. 

Then thou shalt not say, — Who shall deliver me from 
the body of this death ? Neither shalt thou cry, — Woe 
is me, that my sojourning is prolonged ! For death 
shall be cast down headlong, and there shall be salvation 
which cannot fail ; there shall be no more anxious 
thoughts, but blessed joy, sweet and lovely com- 
panionship. 



FOR THE SAKE OF EVERLASTING LIFE 291 

3. Oh, if thou hadst seen the everlasting crowns of 
the saints in heaven, and with how great glory they 
now rejoice who in times past were contemptible to 
this world and esteemed unworthy of life itself, truly 
thou wouldst presently humble thyself even unto the 
dust and wouldst rather seek to be under the feet of all 
than to command so much as one. 

Neither wouldst thou desire the pleasant days of 
this life, but rather wouldst rejoice to suffer affliction 
for God, and esteem it thy greatest gain to be reputed 
as nothing amongst men. 

4. Oh, if thou hadst a taste of these things and didst 
suffer them to sink into the bottom of thy heart, how 
couldst thou so much as once complain ? 

Are not all painful labors to be endured for the sake 
of life eternal ? 

It is no small matter to lose or to gain the kingdom 
of God. 

Lift up thy face therefore unto heaven ; behold, I 
and all my saints with me, who in this world had great 
conflicts, do now rejoice, are now comforted, now se- 
cure, now at rest, and they shall remain with me ever- 
lastingly in the kingdom of my Father. 



292 OF THE BAY OF ETERNITY 

CHAPTER XLVIII 
<®i tfje Hag of lEternttg antr of tfje Mixtxitx of tljis Htfe 

OMOST happy mansion of the city which is above ! 
O most clear day of eternity, which night obscur- 
eth not, but the highest truth ever enlighteneth ! 
day ever joyful, ever secure, and never changing into 
a contrary state ! 

Oh, that that day would shine upon us, and that all 
these temporal things were at an end ! 

Upon the saints it shineth, glowing with everlasting 
brightness ; but to those that are pilgrims on the earth 
it appeareth only afar off, and as it were through a glass. 

2. The citizens of heaven do know how joyful that 
day is, but the banished children of Eve bewail the 
bitterness and tediousness of this our life. 

The days of this life are short and evil, full of sorrows 
and miseries. 

Here a man is defiled with many sins, ensnared with 
many passions, held fast by many fears, racked with 
many cares, distracted with many curiosities, en- 
tangled with many vanities, compassed about with 
many errors, worn out with many labors, vexed with 






AND OF THE MISERIES OF THIS LIFE 293 

temptations, enervated with pleasures, tormented with 
want. 

3. Oh, when shall these evils be at an end? When 
shall I be delivered from the miserable bondage of my 
sins ? When shall I be mindful, Lord, of thee alone ? 
When shall I fully rejoice in thee? 

When shall I enjoy true liberty without any hin- 
drances, without any trouble of mind and body ? 

When shall I have solid peace, peace secure and un- 
disturbed, peace within and peace without, peace every 
way assured ? 

merciful Jesus, when shall I stand to behold thee ? 
When shall I contemplate the glory of thy kingdom ? 
When wilt thou be unto me all in all ? 

Oh, when shall I be with thee in thy kingdom which 
thou hast prepared for thy beloved from all eternity ? 

1 am left, poor and an exile, in the land of mine ene- 
mies, where there are daily wars and great calamities. 

4. Comfort my banishment, assuage my sorrow ; for 
my whole desire sigheth after thee. 

For all is burdensome to me, whatsoever this world 
offereth for my consolation. 

I long to enjoy thee in my inmost soul, but I cannot 
attain unto it. 



294 OF THE DAY OF ETERNITY 

My desire is that I may be wholly given up to things 
heavenly, but temporal things and unmortified passions 
weigh me down. 

With the mind I wish to be above all things, but with 
the flesh I am enforced against my will to be beneath all. 

Thus, unhappy man that I am, I fight against myself 
and am become grievous to myself, whilst my spirit 
seeketh to be above and my flesh to be below. 

5. Oh, what do I inwardly suffer whilst in my mind I 
dwell on things heavenly, and presently in my prayers 
a multitude of carnal fancies rise up to me ! my 
God, be not thou far from me, nor turn away in wrath 
from thy servant. 

Dart forth thy lightning and disperse them ; shoot 
thine arrows, and let all the phantoms of the enemy 
be confounded. 

Gather in and call home my senses unto thee ; make 
me to forget all worldly things ; enable me speedily 
to cast away and to despise all the imaginations of 
wickedness. 

Succor me, O thou the everlasting Truth, that no 
vanity may move me. 

Come to me, thou heavenly sweetness, and let all 
impurity flee from before thy face. 



AND OF THE MISERIES OF THIS LIFE 295 

Pardon me also, and in mercy deal gently with me, 
as often as in prayer I think on aught besides thee. 

I must truly confess that I am wont to be subject to 
many distractions. 

For oftentimes I am not there where I stand or sit, 
but rather I am there whither my thoughts carry me. 

Where my thoughts are, there am I ; and commonly 
my thoughts are where lieth my affection. 

That too readily occurreth to me which is by nature 
delightful or by custom is pleasing. 

6. And for this cause, thou that art truth itself hast 
plainly said, — Where thy treasure is, there is thy 
heart also. 

If I love heaven, I willingly muse on heavenly things. 

If I love the world, I rejoice at the felicity of the 
world and grieve for the adversity thereof. 

If I love the flesh, I shall fancy oftentimes those things 
that are pleasing to the flesh. 

If I love the spirit, I shall delight to think on things 
spiritual. 

For whatsoever I love, thereof do I willingly speak 
and hear and carry home with me the images thereof. 

But blessed is the man who for thy sake, O Lord, is 
willing to part with all creatures, who doth violence to 



296 OF THE DESIRE OF EVERLASTING LIFE 

his nature, and through fervor of spirit crucifieth the 
lusts of the flesh ; that so with a serene conscience he 
may offer pure prayers unto thee, and all earthly things 
both outwardly and inwardly being excluded, he may 
be worthy to be admitted into the angelic choirs. 



CHAPTER XLIX 

©f tlje Desire of lEberlasttng ILtfr, anti foijat ©rrat HJctoar&g are 
promised to trjose tijat strtbc ftcsolutclg 

MY son, when thou perceivest the desire of ever- 
lasting bliss to be given thee from above, and 
longest to depart out of the tabernacle of this body 
that thou mayest contemplate my brightness without 
shadow of turning, open thy heart wide and receive this 
holy inspiration with thy whole desire. 

Give greatest thanks to the Heavenly Goodness 
which treateth thee with such condescension, visiting 
thee mercifully, stirring thee up fervently, powerfully 
sustaining thee, lest through thine own weight thou 
fall down to earthly things. 

Neither dost thou obtain this by thine own thought or 



AND WHAT GREAT REWARDS ARE PROMISED 297 

endeavor, but by the mere condescension of heavenly 
grace and divine favor, to the end that thou mayest 
make further progress in all virtue and obtain greater 
humility and prepare thyself for future conflicts, and 
endeavor to cleave unto me with the whole affection of 
thy heart and to serve me with fervent willingness. 

2. My son, oftentimes the fire burneth, but the 
flame ascendeth not up without smoke. 

So likewise the desires of some men burn towards 
heavenly things, and yet they are not free from the 
temptations of carnal affection. 

And therefore it is not altogether purely for the 
honor of God that they make such earnest requests to 
Him. 

Such also oftentimes are thy desires, when thou hast 
imagined them to be so serious and earnest. 

For those desires are not pure and perfect which are 
tainted with self-love. 

3. Ask not for that which is delightful and profitable 
to thee, but for that which is acceptable to me and 
which tendeth to my honor, for if thou judgest aright, 
thou oughtest to prefer and follow my appointment 
rather than thine own desire or anything whatever 
that is to be desired. 



298 OF THE DESIRE OF EVERLASTING LIFE 

I know thy desire, and have heard thy frequent groan- 
ings. 

Now thou longest to enjoy the glorious liberty of the 
sons of God ; now dost thou delight in the everlasting 
habitation, thy heavenly home full of joy ; but that 
hour is not yet come ; there still remaineth another time, 
and that a time of war, a time of labor and of trial. 

Thou desirest to be filled with the sovereign good, 
but thou canst not attain it yet. 

I am that Good ; wait thou for me, saith the Lord, 
until the kingdom of God shall come. 

4. Thou art still to be tried upon earth and to be 
exercised in many things. 

Comfort shall be sometimes given thee, but the abun- 
dant fulness thereof shall not be granted. 

Take courage therefore and be valiant, as well in 
doing as in suffering things contrary to nature. 

It is thy duty to put on the new man, and to be 
changed into another man. 

It is thy duty oftentimes to do what thou wouldst not, 
and to leave undone what thou wouldst do. 

That which pleaseth others shall go well forward ; 
that which pleaseth thee shall not speed. 



AND WHAT GBEAT REWARDS ARE PROMISED 299 

That which others say shall be heard ; what thou 
sayest shall be accounted nothing. 

Others shall ask and shall receive ; thou shalt ask, 
but shalt not obtain. 

5. Others shall be great in the praise of men, but 
about thee there shall be no word. 

To others this or that shall be committed, but thou 
shalt be accounted of no use. 

At this nature will sometimes be troubled, and it is a 
great thing if thou bear it with silence. 

In these and many such like things, the faithful ser- 
vant of the Lord is wont to be tried, how far he can 
deny and break his will in all things. 

There is scarcely anything wherein thou hast such 
need to die to thyself as in seeing and suffering those 
things that are contrary to thy will, especially when 
that is commanded to be done which seemeth to thee 
inconvenient or useless. 

And because thou being under authority darest not 
resist the higher power, therefore it seemeth hard to 
thee to walk at another's beck and to feel that thou 
must give up all thine own will. 

6. But consider, my son, the fruit of these labors, the 
end near at hand and the reward exceeding great, and 



300 OF THE DESIRE OF EVERLASTING LIFE 

thou wilt not grudge to bear them ; rather thou wilt 
have the strongest comfort of thy patience. 

For instead of that little of thy will which now thou 
so readily forsakest, thou shalt always have thy will in 
heaven. 

Yea, there thou shalt find all that thou canst wish, all 
that thou shalt be able to desire. 

There thou shalt have within thy reach all good, 
without fear of losing it. 

There shall thy will be ever one with me ; it shall not 
covet any outward or selfish thing. 

There none shall withstand thee, no man shall com- 
plain of thee, no man hinder thee, nothing come in thy 
way ; but all things thou canst desire shall be there 
together present, and shall refresh thy whole affection 
and fill it up to the brim. 

There I will give thee glory for the reproach thou 
hast suffered here, the garment of praise for thy sor- 
rowings, for the lowest place a kingly throne forever. 

There shall the fruit of obedience appear, the labor 
of repentance shall rejoice, and humble subjection shall 
be gloriously crowned. 

7. At present then bend thyself humbly under all, and 
care not who said this or commanded that. 



A DESOLATE MAN IN GOD'S HANDS 301 

But take especial care that whether thy superior or 
thine inferior or thine equal require anything of thee or 
but insinuate a desire, thou take it all in good part and 
with a sincere will endeavor to fulfil it. 

Let one seek this, another that ; let this man glory in 
this, the other in that, and be praised a thousand thou- 
sand times ; but do thou rejoice neither in this nor in 
that but in the contempt of thyself and in the good 
pleasure and honor of me alone. 

This is what thou art to wish, that whether it be by 
life or by death, God may be always glorified in thee. 



CHAPTER L 

f£?oto a ©esoiate £Han ougfjt to put fjimself in tty Mantis of (&oti 

OLORD God, holy Father, be thou blessed both 
now and for evermore, because as thou wilt so is it 
done and what thou doest is good. 

Let thy servant rejoice in thee, not in himself nor in 
anything else ; for thou alone art the true gladness, 
thou art my hope and my crown, thou art my joy and 
my honor, Lord. 



302 A DESOLATE MAN TO PUT HIMSELF 

What hath thy servant but what he hath received 
from thee without any merit of his ? 

Thine are all things, both what thou hast given and 
what thou hast made. 

I am poor and in labors from my youth, and some- 
times my soul is sorrowful even unto tears ; sometimes 
also it is disturbed within itself by reason of sufferings 
which hang over me. 

2. I long after the joy of peace ; I earnestly crave 
the peace of thy children who are fed by thee in the light 
of thy comfort. 

If thou give peace, if thou pour into my heart holy 
joy, the soul of thy servant shall be full of melody and 
shall become devout in thy praise. 

But if thou withdraw thyself, as many times thou 
dost, my soul will not be able to run in the way of thy 
commandments, but rather she will bow her knees, and 
smite her breast, because it is not now with her as it 
was in times past when thy lamp shined upon her head 
and under the shadow of thy wings she was protected 
from the temptations which assaulted her. 

3. O righteous Father, and ever to be praised, the 
hour is come that thy servant is to be tried. 

O beloved Father, meet and right it is that in this 



IN THE HANDS OF GOD 303 

hour thy servant should suffer something for thy 
sake. 

O Father, evermore to be honored, the hour is come 
which from all eternity thou didst foreknow should 
come, that for a short time thy servant should out- 
wardly be oppressed but inwardly should ever live 
with thee ; 

That he should be for a little while despised and 
humbled and in the sight of men should fail and be 
wasted with sufferings and languors, that he might rise 
again with thee in the morning dawn of the new light 
and be glorified in heaven. 

Holy Father, thou hast so appointed it, and so wilt 
have it ; and that is fulfilled which thyself hast com- 
manded. 

4. For this is a favor to thy friend, that for love of 
thee he may suffer and be afflicted in the world how 
often soever and by whom soever thou permittest such 
trials to befall him. 

Without thy counsel and providence and without 
cause, nothing cometh to pass on earth. 

It is good for me, O Lord, that thou hast humbled me, 
that I may learn thy justification, and may cast away 
all pride of heart and presumption. 



304 A DESOLATE MAN TO PUT HIMSELF 

It is profitable for me that shame hath covered my 
face, that I may seek consolation of thee rather than of 
men. 

I have learned also hereby to dread thine unsearch- 
able judgments, who afflictest the just with the wicked 
though not without equity and justice. 

5. I give thee thanks that thou hast not spared my 
sins, but hast worn me down with bitter stripes, inflict- 
ing sorrows and sending anxieties upon me within and 
without. 

There is none else under heaven who can comfort me 
but thou only, Lord my God, the heavenly physician 
of souls, who woundest and healest, who bringest down 
to hell and bringest back again. 

Thy discipline is on me and thy rod shall instruct me. 

6. Behold, beloved Father, I am in thy hands ; I 
bow myself under the rod of thy correction. 

Strike thou my back and my neck that I may bend 
my crookedness to thy will. 

Make me a dutiful and humble disciple of thine, as 
thou hast been wont to be kind, that I may be ready 
at every beck of thy divine pleasure. 

Unto thee I commend myself and all mine to be cor- 
rected ; it is better to be punished here than hereafter. 



IN THE HANDS OF GOD 305 

Thou knowest all and everything, and there is noth- 
ing in the conscience of man which can be hidden from 
thee. 

Before any thing is done thou knowest that it will 
come to pass and hast no need that any should teach thee 
or admonish thee of those things which are being done 
on the earth. 

Thou knowest what is expedient for my spiritual prog- 
ress, and how greatly tribulation- serves to scour off 
the rust of my sins. 

Do with me according to thy good pleasure and dis- 
dain me not for my sinful life, known to none so thor- 
oughly and clearly as to thee alone. 

7. Grant me, O Lord, to know that which is worth 
knowing, to lo Tr e that which is worth loving, to praise 
that which pleaseth thee most, to esteem that highly 
which to thee is precious, to abhor that which in thy 
sight is filthy and unclean. 

Suffer me not to judge according to the sight of the 
eyes nor to give sentence according to the hearing of the 
ears of ignorant men, but with a true judgment to dis- 
cern between things visible and spiritual, and above all 
to be ever searching after the good pleasure of thy will. 

8. The minds of men are often deceived in their 



306 TO GIVE OURSELVES TO HUMBLE WORKS 

judgments; the lovers of the world too are often de- 
ceived in loving only things visible. 

Is a man ever the better for being esteemed great by 
man? 

The deceitful in flattering the deceitful, the vain in 
extolling the vain, the blind in commending the blind, 
the weak in magnifying the weak, deceiveth him, and in 
truth doth rather put him to shame while he so vainly 
praiseth him. 

For as saith the humble St. Francis, what each one 
is in thy sight, that is he, and no more. 



CHAPTER LI 

GTijat toe must gibe oursclbrs to Jhnnblc raorks toljen toe are 
Unequal to tfyosc tfjat are Eoftg 

MY son, thou art not able always to continue in the 
more fervent desire of virtue nor to persist in the 
highest degree of contemplation ; but thou must needs 
sometimes, by reason of original corruption, descend 
to inferior things and bear the burden of this cor- 
ruptible life, though against thy will and with weari- 
ness. 



WHEN UNEQUAL TO THOSE THAT ABE LOFTY 307 

As long as thou carriest a mortal body thou shalt feel 
weariness and heaviness of heart. 

Thou oughtest therefore in the flesh oftentimes to be- 
wail the burden of the flesh ; for thou canst not employ 
thyself unceasingly in spiritual exercises and divine 
contemplation. 

2. Then it is expedient for thee to flee to humble and 
exterior works and to refresh thyself with good actions, 
to await with a firm confidence my coming and heav- 
enly visitation, to bear patiently thy banishment and 
the dryness of thy mind, till I shall again visit thee and 
set thee free from all anxieties. 

For I will cause thee to forget thy painful toils and to 
enjoy complete interior peace. 

I will spread open before thee the pleasant fields of 
Holy Scripture, that with an enlarged heart thou may- 
est begin to run in the way of my commandments. 

And thou shalt say, — The sufferings of this present 
time are not worthy to be compared with the glory to 
come that shall be revealed in us. 



308 MAN OUGHT NOT TO ACCOUNT HIMSELF 

CHAPTER LII 

GTfjat a Hftan ougfjt net to account fytmsclf OTortfjg of Consolation 
but JBcscrbma, ratfjer of Chastisement 

OLORD, I am not worthy of thy consolation nor 
of any spiritual visitation, and therefore thou 
dealest justly with me when thou leavest me poor and 
desolate. 

For though I could shed a sea of tears, still I should 
not be worthy of thy consolation. 

I am not worthy of anything but to be scourged and 
punished, because I have grievously and often offended 
thee and in many things have greatly sinned. 

Wherefore, all things duly considered, I am not 
worthy of the least of thy comforts. 

But thou, gracious and merciful God, who wiliest 
not that thy works should perish, to show the riches 
of thy goodness upon the vessels of mercy vouchsafest 
even beyond all his desert to comfort thy servant above 
the manner of men. 

For thy consolations are not like the Speech of men. 

2. What have I done, O Lord, that thou shouldst 
bestow any heavenly comfort upon me ? 



WORTHY OF CO.NSOLATIOX 309 

I remember not that I have done any good, but that 
I have been always prone to sin and slow to amend- 
ment. 

This is true, and I cannot deny it. If I should say 
otherwise, thou wouldst stand against me, and there 
would be none to defend me. 

What have I deserved for my sins but hell and ever- 
lasting fire ? 

I confess in very truth that I am worthy of all scorn 
and contempt, nor is it fit that I should be remem- 
bered amongst thy devout servants. 

And although I be unwilling to hear this, yet not- 
withstanding, for the truth's sake, I will lay open my 
sins against myself, that so the more readily I may be 
counted worthy to obtain thy mercy. 

3. What shall I say, guilty that I am and full of all 
confusion ? 

My mouth can utter nothing but this word only, — 
I have sinned, O Lord ! I have sinned ; have mercy 
on me, pardon me. 

Spare me a little, that I may bewail my griefs before 
I go into the land of darkness, a land misty with the 
shadow of death. 

What dost thou so much require of a guilty and 



810 THAT THE GRACE OF GOD IS NOT GIVEN 

miserable sinner as that he be contrite and that he 
humble himself for his offences ? 

From true contrition and humility of heart ariseth 
hope of forgiveness ; the troubled conscience is recon- 
ciled ; the favor of God, which was lost, is recovered ; 
man is preserved from the wrath to come ; and God 
and the penitent soul meet together in a holy kiss. 

4. Humble contrition for sins is an acceptable sac- 
rifice unto thee, O Lord, savoring much sweeter in thy 
presence than the perfume of frankincense. 

This is also the pleasant ointment which thou 
wouldst to be poured upon thy sacred feet ; for a con- 
trite and humbled heart thou never hast despised. 

Here is the place of refuge from the angry face of the 
enemy ; here is amended and washed away whatever 
defilement and pollution hath been anywhere con- 
tracted. 

CHAPTER LIII 

Gfyat tfje ©race of (Soil is not gtben to tfje lEartfjlg iWtntirtJ 

MY son, my grace is precious ; it suffereth not itself 
to be mingled with outward things nor with 
earthly consolations. 



TO THE EARTHLY MINDED 311 

Thou oughtest therefore to cast away all hindrances 
to grace, if thou desire to receive the infusion thereof. 

Choose to thyself a secret place, love to live with 
thyself alone, desire the conversation of no one ; but 
rather pour out devout prayer unto God, that thou 
mayest keep thy soul contrite and thy conscience clean. 

Esteem thou the whole world as nothing ; prefer 
communion with God before all outward things. 

For thou wilt not be able to attend upon me and at 
the same time to take delight in things transitory. 

Thou oughtest to withdraw from thine acquaintances 
and friends, and not to depend on any temporal comfort. 

So the blessed apostle Peter beseecheth that the 
faithful of Christ would keep themselves in this world 
as strangers and pilgrims. 

2. Oh, how great a confidence shall he have at the 
hour of death whom no affection to any earthly thing 
detaineth in the world. 

But to have a heart so freed from all things, the 
unspiritual mind doth not as yet comprehend ; nor 
doth the carnal man know the liberty of him that is 
spiritual. 

Notwithstanding, if he desire to be truly spiritual, 
he ought to renounce those who are far off as well as 



312 GRACE NOT FOR THE EARTHLY MINDED 

those who are near him, and to beware of no man more 
than of himself. 

If thou perfectly overcome thyself, thou shalt very 
easily bring all else under the yoke. 

The perfect victory is to triumph over ourselves. 

For he that keepeth himself subject in such sort that 
his affections be obedient to reason and his reason in 
all things obedient to me, he truly is conqueror of him- 
self and lord of the world. 

3. If thou desire to mount unto this height, thou 
must set out courageously and lay the axe to the root, 
that thou mayest pluck up and destroy both that 
hidden inordinate inclination to self and all love of 
private and earthly good. 

On this sin of self-love almost all hangeth, whatso- 
ever is thoroughly to be overcome ; which evil being 
once vanquished and subdued, there will presently en- 
sue great peace and tranquillity. 

But because few labor perfectly to die unto them- 
selves or altogether to go out of themselves, therefore 
in themselves they remain entangled, nor can be lifted 
up in spirit above themselves. 

But for him that desireth to walk freely with me, it 
is necessary that he mortify all his corrupt and inordi- 



DIVERSE MOTIONS OF X A TUBE AND GRACE 313* 

nate affections and that he do not cling to any creature 
through self-love. 



CHAPTER LIV 

®f tfje IBibetse ilHotions of Nature antJ State 

MY son, mark diligently the stirrings of nature and 
grace ; for in a very contrary yet subtile manner do 
they move, so that they can hardly be distinguished but 
by him that is spiritually and inwardly enlightened. 

All men indeed desire that which is good and pretend 
some good in their words and deeds ; and therefore, 
under the show of good, many are deceived. 

Nature is crafty, and seduceth many, ensnareth and 
deceiveth them, and always proposeth herself for her 
end and object. 

But grace walketh in simplicity, abstaineth from all 
show of evil, sheltereth not herself under deceits, doeth 
all things purely for God's sake, in whom also she finally 
resteth. 

2. Nature is unwilling and loath to die, or to be 
kept down, or to be overcome, or to be in subjection, or 
readily to be subdued. 



314 DIVERSE MOTIONS OF NATURE AND GRACE 

But grace studieth self-mortification, resisteth sen- 
suality, seeketh to be in subjection, is desirous to be 
kept under and wisheth not to use her own liberty. 
She loveth to be kept under discipline, and desireth not 
to rule over any, but always to live and remain and be 
under God, and for God's sake is ready humbly to bow 
down unto all. 

Nature striveth for her own advantage, and con- 
sidered what profit she may reap from another. 

Grace considereth not what is profitable and con- 
venient unto herself, but rather what may be for the 
good of many. 

Nature willingly receiveth honor and reverence. 

Grace faithfully attributeth all honor and glory unto 
God. 

3. Nature feareth shame and contempt. 

Grace rejoiceth to suffer reproach for the name of 
Jesus. 

Nature loveth leisure and bodily ease. 

Grace cannot be idle, but cheerfully embraceth labor. 

Nature seeketh to have things that are curious and 
beautiful, and abhorreth those which are cheap and 
coarse. 

Grace delighteth in what is plain and humble, de- 



DIVERSE MOTIONS OF NATURE AND GRACE 315 

spiseth not rough things and refuseth not to be clothed 
in garments old and worn. 

Nature respecteth temporal things, rejoiceth at 
earthly gain, sorroweth for loss, is irritated by every 
little injurious word. 

Grace looketh to things eternal, cleaveth not to 
things temporal, is not disturbed at losses nor soured 
with hard words, because she hath placed her treasure 
and joy in heaven, where nothing perisheth. 

4. Nature is covetous, doth more willingly rec-eive 
than give, and loveth to have things private and her own. 

Grace is kind of heart and ready to share with others, 
shunneth private interest, is content with a little, 
judgeth that it is more blessed to give than to receive. 

Nature inclineth a man to the creature, to his own 
flesh, to vanities and to wandering hither and thither. 

Grace draweth him unto God and to every virtue, 
renounceth the creature, avoideth the world, hateth the 
desires of the flesh, restraineth wanderings abroad, 
blusheth to be seen in public. 

Nature is willing to have some outward solace whereby 
she may receive delight of the senses. 

Grace seeketh consolation in God alone, and to have 
delight in the highest good above all visible things. 



316 DIVERSE MOTIONS OF NATURE AND GRACE 

5. Nature turneth everything to her own gain and 
profit ; she cannot bear to do anything without re- 
ward, but for every kindness she hopeth to obtain either 
what is equal or what is better or at least praise or 
favor ; and is very earnest to have her works and gifts 
much valued. 

Grace seeketh no temporal thing nor desireth any 
reward save God alone, and asketh not more of tem- 
poral necessaries than what may serve her for the 
obtaining of things eternal. 

6. Nature rejoiceth to have many friends and kins- 
folk, she glorieth in nobility of place and birth ; she 
smileth on the powerful, fawneth upon the rich, ap- 
plaudeth those who are like herself. 

Grace loveth even her enemies and is not puffed up 
with multitude of friends, and thinketh not greatly of 
high birth unless it be joined with more exalted virtue. 

Grace favoreth the poor rather than the rich, sympa- 
thized more with the innocent than with the powerful, 
rejoiceth with the true man, not with the deceitful. 

She is ever exhorting good men to strive for the 
best gifts, and by all virtue to become like to the Son 
of God. 

Nature quickly complaineth of want and of trouble. 



DIVERSE MOTIONS OF NATURE AND GRACE 317 

Grace endureth need with firmness and consta cy. 

7. Nature referreth all things to herself, striveth and 
argueth for herself. 

Grace bringeth back all to God from whence origi- 
nally they proceed ; she ascribeth no good to herself, 
nor doth she arrogantly presume ; she contendeth not 
nor preferreth her own opinion before others, but in 
every matter of sense and understanding she sub- 
mitteth herself unto the eternal wisdom and the divine 
judgment. 

Nature is eager to know secrets and to hear news ; 
she loveth to appear abroad and to make proof of 
many things by her own senses ; she desireth to be 
acknowledged and to do things for w^hich she may be 
praised and admired. 

Grace careth not to hear news nor to understand 
curious matters, because all this taketh its rise from 
the old corruption, seeing that upon earth there is 
nothing new, nothing lasting. 

Grace teacheth therefore to restrain the senses, to 
shun vain complacency and ostentation, humbly to hide 
those things that are worthy of admiration and praise, 
and from everything and in every knowledge to seek 
profitable fruit and the praise and honor of God. 



318 OF THE CORRUPTION OF NATURE 

She will not have herself nor that which pertaineth 
to her publicly praised, but desireth that God should 
be blessed in His gifts, because out of mere love He 
bestoweth all things. 

8. This grace is a supernatural light and a certain 
special gift of God, the proper mark of the elect and a 
pledge of everlasting salvation. It raiseth up a man 
from earthly things to love the things of heaven, and 
from being carnal maketh him a spiritual man. 

The more therefore nature is depressed and subdued, 
so much the more is grace infused, and every day by 
new visitations the inward man is created anew accord- 
ing to the image of God. 



CHAPTER LV 

®£ tfje (Corruption of Nature anti tfye lEffiracg of UBtuine ®race 

OLORD my God, who hast created me after thine 
own image and likeness, grant me this grace, 
which thou hast shown to be so great and so necessary 
to salvation, that I may overcome my corrupt nature 
which draweth me to sin and perdition. 



AND THE EFFICACY OF DIVINE GRACE 319 

For I feel in my flesh the law of sin contradicting the 
law of my mind and leading me captive to obey sen- 
suality in many things ; neither can I resist the pas- 
sions thereof, unless thy most holy grace, infused into 
my heart, assist me. 

2. There is need of thy grace, Lord, and of a great 
measure thereof, that nature may be overcome which 
is ever prone to evil from its youth. 

Because through Adam, the first man, nature being 
fallen and corrupted by sin, the penalty of this stain 
hath descended upon all mankind in such sort that 
nature itself, which by thee was created good and up- 
right, now standeth for the sin and infirmity of cor- 
rupted nature ; because the inclination thereof left unto 
itself draweth to evil and to lower things. 

For the small power which remaineth is, as it were, 
a spark lying hid in the ashes. 

This is natural reason itself, encompassed about with 
great darkness, yet still retaining power to discern the 
difference between true and false, good and evil, although 
it be unable to fulfil all that it appro veth, and enjoyeth 
no longer the full light of the truth nor soundness in its 
affections. 

3. Hence it is, O my God, that according to the in- 



320 OF THE CORRUPTION OF NATURE 

ward man, I delight in thy law after knowing thy com- 
mandment to be good, just, and holy, reproving all evil 
and sin as things to be avoided. 

But with the flesh I serve the law of sin, obeying my 
senses rather than my reason. 

Hence it is, that to will what is good is present with 
me, but how to perform it I find not. 

Hence it is that I often purpose many good things, 
but because grace is wanting to help my infirmity, upon 
a light resistance I start back and faint. 

Hence it cometh to pass that I know the way of per- 
fection, and see clearly enough what I ought to do ; 
but being pressed down by the weight of mine own 
corruption, I rise not to that which is more perfect. 

4. Lord, how entirely needful is thy grace for me 
to begin any good work, to go on with it, and to accom- 
plish it. 

For without that grace I can do nothing, but in thee 
I can do all things when thy grace doth strengthen 
me. 

O grace, heavenly indeed, without which our most 
worthy actions are nothing, nor are any gifts of nature 
to be esteemed. 

Neither arts nor riches, beauty nor strength, wit nor 



AND THE EFFICACY OF DIVINE GRACE 321 

eloquence, are of any value before thee without thy 
grace, Lord. 

For gifts of nature are common to good and bad, but 
the peculiar gift of the elect is grace or love ; and they 
that bear this honorable mark are accounted worthy of 
everlasting life. 

So eminent is this grace that neither the gift of 
prophecy nor the working of miracles nor any specula- 
tion, how high soever, is of any value without it. 

No, not even faith nor hope nor other virtues are 
unto thee acceptable without charity and grace. 

5. O most blessed grace, that makest the poor in 
spirit rich in virtues and renderest him who is rich in 
many goods humble in heart ! 

Come thou down unto me, come and replenish me 
early with thy comfort, lest my soul faint for weariness 
and dryness of mind. 

I beseech thee, O Lord, that I may find grace in thy 
sight ; for thy grace is sufficient for me, though other 
things that nature desireth be not obtained. 

Although I be tempted and vexed with many tribu- 
lations, yet I will fear no evil so long as thy grace is 
with me. 

This alone and by itself is my strength ; this alone 
giveth advice and help. 



322 THAT WE OUGHT TO DENT OURSELVES 

This is stronger than all enemies, and wiser than all 
the wise. 

6. Thy grace is the mistress of truth, the teacher of 
discipline, the light of the heart, the solace in affliction, 
the driver away of sorrow, the expeller of fear, the nurse 
of devotion, the mother of tears. 

Without this, what am I but a withered branch and 
an unprofitable trunk, meet only to be cast away ! 

Let thy grace therefore, O Lord, always go before 
and follow me, and make me continually intent on good 
works, through thy Son Jesus Christ. Amen. 



CHAPTER LVI 

GHjat foe ougfyt to Seng ourselves anU imitate Cfjrist Cmcifieti 

MY son, the more thou canst go out of thyself, so 
much the more wilt thou be able to enter into me. 
As to desire no outward thing produceth inward 
peace, so the forsaking of ourselves inwardly joineth us 
unto God. 

I will have thee learn perfect resignation of thyself 
to my will, without contradiction or complaint. 



AND IMITATE CHRIST CRUCIFIED 323 

Follow thou me : I am the way, the truth, and the life. 
Without the way, there is no going ; without the 
truth, there is no knowing; without the life, there is 
no living. 

I am the way which thou oughtest to follow, the 
truth which thou oughtest to trust, the life which thou 
oughtest to hope for. 

I am the way inviolable, the truth infallible, the life 
that cannot end. 

I am the straightest way, the highest truth, the life 
true, blessed, and uncreated. 

If thou abide in my way, thou shalt know the truth, 
and the truth shall make thee free, and thou shalt lay 
hold on eternal life. 

2. If thou wilt enter into life, keep the command- 
ments. 

If thou wilt know the truth, believe me. 

If thou wilt be perfect, sell all.° 

If thou wilt be my disciple, deny thyself utterly. 

If thou wilt possess a blessed life, despise this life 
present. 

If thou wilt be exalted in heaven, humble thyself in 
this world. 

If thou wilt reign with me, bear the cross with me. 



324 THAT WE OUGHT TO DENY OURSELVES 

For only the servants of the cross can find the way of 
blessedness and of true light. 

3. Lord Jesus, forasmuch as thy life was narrow 
and despised by the world, grant me to imitate thee, 
though the world despise. 

For the servant is not greater than his Lord, nor the 
disciple above his Master. 

Let thy servant be exercised in thy life, for therein 
consisteth my salvation and my true holiness. 

Whatsoever I read or hear besides it, doth not give 
me full refreshment or delight. 

4. My son, inasmuch as thou knowest and hast 
read all these things, happy shalt thou be if thou do 
them. 

He that hath my commandments and keepeth them, 
he it is that loveth me ; and I will love him, and will 
manifest myself to him, and will make him sit together 
with me in my Father's kingdom. 

Lord Jesus, as thou hast said and promised, so let 
it come to pass, and grant that I may not be wholly 
undeserving of this favor. 

1 have received the cross from thy hand ; I have 



AND IMITATE CHRIST CRUCIFIED 325 

borne it, and will bear it unto death, even as thou hast 
laid it upon me. 

Verily, the life of a Christian is a cross, yet is it also 
a guide to paradise. 

I have begun, I may not go back, neither is it fitting 
to leave that which I have undertaken. 

5. Courage, then, brethren, let us go forward to- 
gether ! Jesus will be with us. 

For the sake of Jesus we have undertaken this cross ; 
for the sake of Jesus let us persevere in the cross. 

He will be our helper, who is also our guide and fore- 
runner. 

Behold, our King entereth in before us, and He will 
fight for us. 

Let us follow manfully, let no man fear any terrors ; 
let us be prepared to die valiantly in battle, and not 
tarnish our honor by flying from the cross. 



326 MAN SHOULD NOT BE TOO MUCH DEJECTED 

CHAPTER LVII 

fEfjat a fftan sfjoulti not be too muc!j tiejcctcti, rben tofjen fje 
falktlj into Some Qcfccts 

MY son, patience and humility in adversity are 
more pleasing to me than much comfort and 
devotion in prosperity. 

Why art thou so grieved for every little matter spoken 
against thee ? 

Although it had been much more, thou oughtest not 
to have been moved. 

But now let it pass; it is not the first that hath 
happened, nor is it anything new ; neither shall it be 
the last, if thou live long. 

Thou art courageous enough so long as nothing ad- 
verse befalleth thee. 

Thou canst give good counsel also, and canst 
strengthen others with thy words ; but when any 
tribulation suddenly cometh to thy door thou failest in 
counsel and in strength. 

Observe then thy great frailty, of which thou too 
often hast experience in small matters. 

It is notwithstanding intended for thy good when 
these and such like trials happen to thee. 



EVEN WHEN HE FALLETH INTO DEFECTS 327 

2. Put it out of thy heart as well as thou canst ; 
and if it touch thee, yet let it not cast thee down nor 
long perplex thee. 

At least bear it patiently if thou canst not bear it 
joyfully. 

Although thou be unwilling to hear it and conceive 
indignation thereat, yet restrain thyself and suffer no 
ill-advised word to pass out of thy mouth whereby 
Christ's little ones may be offended. 

The storm which is now raised shall quickly be ap- 
peased, and inward grief shall be sweetened by the return 
of grace. 

I yet live, saith the Lord, and am ready to help thee 
and to give thee greater comfort than before, if thou 
put thy trust in me and call devoutly upon me. 

3. Be more patient of soul and gird thyself to greater 
endurance. 

All is not lost, although thou feel thyself very often 
afflicted or grievously tempted. 

Thou art man, and not God ; thou art flesh, not an 
angel. 

How canst thou continue always in the same state 
of virtue, when the angels in heaven fell, as also the 
first man in paradise ? 



328 HIGH MATTERS AND GOD S JUDGMENTS 

I am He who lifteth up the mourners in safety and 
those that know their own weakness I advance to mine 
own divine glory. 

4. O Lord, blessed be thy word, more sweet unto 
my mouth than honey and the honeycomb. 

What should I do in ><> greal tribulations and anxieties, 
unless thou didst comfort me with thy holy words'.' 

What matter is it how much or what I suffer, so I 
may at length attain to the haven of salvation 9 

Grant me a good end, grant me a happy passage out 
of this world. 

Be mindful of me, my God, and direct me in the 
right way to thy kingdom. Amen. 



CHAPTER LVIII 

GTIjat Jgigrj fHattrrs anti (SotTs 5rrrrt 3utigmmts arc not to he 
EnquivrtJ Into 

MY son, beware thou dispute not of high matters 
nor of the secret judgments of God, why this 
man is so left and that man taken into such great favor, 
why also one man is so much afflicted and another so 
greatly advanced. 



ARE NOT TO BE INQUIRED INTO 329 

These things are beyond the reach of man, neither is 
it in. the power of any reason or disputation to search 
out the judgments of God. 

When therefore the enemy suggesteth these things 
unto thee or some curious people raise the question, let 
thy answer be that of the prophet, — Thou art just, 
O Lord, and thy judgment is right. 

And again, — The judgments of the Lord are true, 
justified in themselves. 

My judgments are to be feared, not to be discussed ; 
for they are such as cannot be comprehended by the 
understanding of man. 

2. In like manner I advise thee not to inquire, nor 
dispute concerning the merits of the saints, which of 
them is holier than the other or which the greater in 
the kingdom of heaven. 

These things oftentimes breed strife and unprofitable 
contentions ; they also nourish pride and vainglory, 
from whence spring envy and dissensions, whilst one 
will proudly prefer this saint, and another that. 

To desire to know and search out such things is 
fruitless and rather displeaseth the saints. I am not 
the God of dissension, but of peace ; which peace con- 
sisteth rather in true humility than in self -exaltation. 



330 HIGH MATTERS AND GOD'S JUDGMENTS 

3. Some are carried with zeal of affection towards 
these saints or those ; but this is rather human love 
than divine. 

I am He who made all the saints, I gave them grace, 
I brought them glory. 

I know what every one hath deserved ; I led them 
with the blessings of my sweetness. 

I foreknew my beloved ones before the beginning of 
the world. 

I chose them out of the world ; they chose not me° 
first. 

I called them by grace, I drew them by mercy, I 
led them safely through sundry temptations. 

I poured into them glorious consolations, I gave 
them perseverance, I crowned their patience. 

4. I acknowledge both the first and the last ; I em- 
brace all with love inestimable. 

I am to be praised in all my saints ; I am to be 
blessed above all things, and to be honored in all whom 
I have thus gloriously exalted and predestined without 
any merits of their own. 

He therefore that despiseth one of the least of mine, 
honoreth not the greatest ; for I made both the small 
and the great. 



ARE NOT TO BE INQUIRED INTO 331 

And he that dispraiseth any of my saints dispraiseth 
me also, and all the rest in the kingdom of heaven. 

These all are one through the bpnd of love ; their 
thought is the same, their will is the same, and they all 
love one another. 

5. But still, which is a far higher thing, they love me 
more than themselves or any merits of their own. 

For being ravished above self and self-love, they are 
wholly absorbed in the love of me, in whom also they 
rest with full fruition. 

Nothing can turn them back, nothing can press 
them down; for being full of the eternal Truth, they 
burn with the fire of unquenchable charity. 

Let therefore carnal and natural men, who can love 
nothing but their own selfish joys, forbear to dispute 
of the state of God's saints. Such men add and take 
away according to their own fancies, not as it pleaseth 
the eternal Truth. 

6. Many are ignorant, especially those who, but 
little enlightened, can seldom love any one with a per- 
fect spiritual love. 

They are as yet much drawn by a natural affection 
and human friendship to this man or to that ; and 
according to the experience they have of themselves in 



332 HIGH MATTERS AND GOD* S JUDGMENTS 

their earthly affections, so do they frame imaginations 
of things heavenly. 

But there is an incomparable distance between the 
things which the imperfect imagine and the things 
which they that are enlightened are enabled to behold 
through revelation from above. 

7. Beware therefore, my son, that thou handle not 
with vain curiosity things which exceed thy knowledge ; 
but rather let this be thy great business and endeavor, 
to attain if it be but the meanest place in the kingdom 
of God. 

Even if any man should know who exceeds another 
in sanctity or who is accounted the greatest in the 
kingdom of heaven, what would this wisdom profit 
him unless he should humble himself the more in my 
sight, and then should rise up to give the greater praise 
to my name in proportion to this his knowledge ? 

Far more acceptable to God is he that thinketh of the 
greatness of his own sins and the smallness of his 
virtues and how far he is from the perfection of the 
saints, than he who disputeth of their greatness or 
littleness. 

It is better to entreat the saints with devout prayers 
and tears, and with humility of mind to implore their 



ARE NOT TO BE INQUIRED INTO 333 

glorious suffrages, than with idle inquiry to search nar- 
rowly into their secret affairs. 

8. They are well, yea right well, contented, if men 
would but content themselves, and refrain from vain 
discourses. 

They glory not in their own merits, inasmuch as they 
ascribe no goodness to themselves, but attribute all to 
me who of mine infinite love have given them all things. 

They are filled with so great love of God and with 
such an overflowing joy, that there is no glory nor 
happiness that is or that can be wanting unto them. 

All the saints, the higher they are in glory, are the 
more humble in themselves and the nearer and dearer 
unto me. 

And therefore it is written, that they did cast their 
crowns before God, and fell down on their faces before 
the Lamb and adored Him that liveth for ever and 
ever. 

9. Many inquire who is the greatest in the kingdom 
of God who know not whether they shall ever be num- 
bered among the least. 

It is a great thing to be even the least in heaven, 
where all are great ; for they all shall be called, and 
shall be, the sons of God. 



334 HIGH MATTERS AND GOD' S JUDGMENTS 

The least shall be as a thousand, and the sinner of a 
hundred years shall die. 

For when the disciples asked who should be greatest 
in the kingdom of heaven, they received this answer : 

Unless ye be converted, and become as little children, 
ye shall not enter into the kingdom of heaven ; whoso- 
ever therefore shall humble himself as this little child, 
he is the greater in the kingdom of heaven. 

10. Woe be unto them who disdain to humble them- 
selves willingly with little children, because the low 
gate of the kingdom of heaven will not suffer them to 
enter in. 

Woe also to the rich, who have here their consola- 
tion ; for whilst the poor enter into the kingdom of 
God, they shall stand lamenting without. 

Rejoice ye humble, and ye poor be filled with joy, 
for yours is the kingdom of God, if indeed ye walk 
according to the truth. 



HOPE AND CONFIDENCE TO BE FIXED IN GOD 335 

CHAPTER LIX 

GTfjat ail our Jgope antr Confidence are to be ftxeti in (Sloti ^lone 

LORD, what is the confidence which I have in this 
life, or what is the greatest comfort I can derive 
from anything under heaven ? 

Is it not thou, Lord my God, whose mercies are 
without number? 

Where hath it ever been well with me without thee ? 
Or when could it be ill with me when thou wert present ? 

I had rather be poor for thy sake than rich without 
thee. 

I rather choose to be a pilgrim on earth with thee 
than without thee to possess heaven. Where thou art, 
there is heaven ; and where thou art not, there is death 
and hell. 

Thou art all my desire, and therefore I must needs 
sigh and call and earnestly pray unto thee. 

For I have no one fully to trust to, no one that can 
seasonably help me in my necessities, but onty thee, my 
God. 

Thou art my hope, my confidence ; thou art my 
comforter in all things most faithful unto me. 



336 HOPE AND CONFIDENCE TO BE FIXED IN GOD 

2. All men seek their own gain ; thou aimest only 
at my salvation and my profit, and turnest all things to 
my good. 

Although thou exposest me to divers temptations 
and adversities, yet thou orderest all this to mine 
advantage, who art wont to try thy beloved ones in a 
thousand ways. 

In which trial of me thou oughtest no less to be 
loved and praised than if thou didst fill me full of 
heavenly consolations. 

3. In thee, therefore, Lord God, I place my whole 
hope and refuge ; on thee I rest in my tribulation and 
anguish ; for I find all to be weak and inconstant, 
whatsoever I behold save in thee. 

For many friends cannot profit nor strong helpers 
assist nor prudent counsellors give a profitable answer 
nor the books of the learned afford comfort, nor any 
precious substance deliver nor any place however re- 
tired and lovely give shelter, unless thou thyself dost 
assist, help, strengthen, console, instruct, and guard us. 

4. For all things that seem to belong to the attain- 
ment of peace and felicity without thee are nothing, 
and in truth bring no felicity at all. 

Thou therefore art the end of all that is good, the 



HOPE AND CONFIDENCE TO BE FIXED IN GOD 337 

height of life, the depth of all that can be spoken ; 
and to hope in thee above all things is the strongest 
comfort of thy servants. 

To thee, therefore, do I lift up mine eyes ; in thee, 
my God, the Father of mercies, do I put my trust. 

Bless and sanctify my soul with thy heavenly bless- 
ings, that it may become thy holy habitation, and the 
seat of thine eternal glory ; and let nothing be found in 
this temple of thy dignity which shall offend the eyes 
of thy majesty. 

According to the greatness of thy goodness and the 
multitude of thy mercies look upon me and hear the 
prayer of thy poor servant, who is exiled far from thee 
in the land of the shadow of death. 

Protect and keep the soul of thy poor servant amidst 
the many dangers of this corruptible life ; and, by thy 
grace accompanying, direct me along the way of peace 
to the land of everlasting light. Amen. 



NOTES 

The First Book. — I. 1. In this first paragraph the author 
strikes the keynote of the book. He indicates the appro- 
priateness of the title, and states the scope and method of his 
treatise. 

2. manna. The miraculous food which, according to the 
Holy Scriptures (Exodus xvi) , fell from heaven that the He- 
brews might get sustenance in the desert. 

3. contempt of the world. This expression, so frequently 
met with in ascetic writings, means a disregard of what is 
evil or frivolous in life. The world here means, not the world 
of nature, but the works and the spirit of men who live idle 
or degraded lives. 

II. 1. what availeth knowledge t A Kempis does not con- 
demn learning in itself, but he insists repeatedly that knowl- 
edge is but a means to an end, and that purity of life and 
union with God should be the primary, though not the sole, 
endeavor of the devout Christian. 

3. mare skilful in the Scripture. More deeply versed in 
Biblical lore and better fitted to expound the sacred text. 

III. 2. genera and species. Singular, genus and species. 
The words indicate two of the classifications insisted on in 
the Scholastic Philosophy. Genus in its logical bearing is a 
universal notion that can be predicated of many species; 



340 NOTES 

species is a universal notion that can be predicated of many 
individuals. The passage alludes to the problem of universal 
ideas which engaged the attention of the Schoolmen during 
the eleventh and twelfth centuries, and which in a Kempis's 
time had dwindled down to subtle and ultra-recondite dis- 
putes. This entire chapter shows the author's disregard for 
mere speculative knowledge and his preference for what con- 
cerns the practical side of human life. 

4. A humble knowledge of thyself. Here is an echo of the 
old Socratic dictum, ''Know thyself." 

learning is not to be blamed. In this paragraph we have an 
adequate expression of the attitude of a Kempis toward 
learning 

5. doctors and masters. Distinguished scholars. The uni- 
versities conferred degrees of bachelor, master, licentiate, and 
doctor. 

V. Of Reading the Holy Scriptures. It is interesting to 
note that in this chapter, while having the Bible only in 
view, a Kempis lays down several important rules to be fol- 
lowed in literary study. Pick out the recommendations ap- 
plicable to the reading of any great book. Compare this 
chapter with Bacon's celebrated essay, "Of Studies." 

VI. 2. appetite. Natural feelings that incline toward 
what is evil. 

VIII. That too much Familiarity is to be Shunned. Com- 
pare with the oft-quoted advice of Polonious to Laertes 
(Hamlet, I, iii, 61-65). Observe that the monk and the 
councillor, looking at life from divergent points of view, arrive 
at substantially the same practical conclusion. 



NOTES 341 

X. 2. speak those things that may edify. Thomas a Kem- 
pis practised what he preached. His biographers tell us that 
he always withdrew from company when the conversation 
turned upon frivolous or disedifying topics. 

XI. 5. conversion. The time at which we entered the 
religious state. 

profession. Making perpetual vows according to the rules 
of a religious order or congregation. 

first fervor. The enthusiasm for the religious life and the 
pursuit of virtue characteristic of persons but recently ad- 
mitted into a religious order. 

XIII. 3. we are fallen from the state of original happiness. 
A reference to the doctrine of original sin, which "is a mys- 
tery," says Balmes, " but it explains the whole world." 

5. Resist beginnings, etc. Ovid (Remcdia Amoris, 91). 

XV. 1. He doeth much that loveth much. What lines in 
Coleridge's "Ancient Mariner" express this universal truth in 
almost identical form. 

XVI. 4. occasions . . . show what he is. In reading 
Shakespeare's First Part of "King Henry Fourth," note how 
the battle of Shrewsbury is the occasion which shows what 
manner of men Prince Hal, Hotspur, John of Lancaster, and 
Falstaff really are. 

XVII. 1. esteemed as a fool in this world. Worldlings, not 
being in a position to understand the viewpoint of the monk, 
conclude that he is the victim of fanaticism or hypocrisy, or 
else is lacking in fundamental intelligence and common sense. 

2. tonsure. The custom of shaving the crown of the head 
practised by almost all religious orders in the time of a Kempis. 



342 NOTES 

XIX. 2. man proposeth, but God disposeth. This pro- 
verb, familiar throughout the centuries, finds its first expres- 
sion in the Old Testament, "The heart of man disposeth his 
way, but the Lord must direct his steps" (Proverbs xvi, 9). 

4. bodily exercises. Fasting, vigils, and other forms of ex- 
terior mortification. 

XX. 2. a philosopher. Seneca (circa 4 b.c-65 a.d.). 
The reference is to the Seventh Epistle. In like manner, an 
eminent scholar put this placard above the door of his study: 
"Who enters here does me honor; who keeps out gives me 
pleasure." 

5. Commune with your own hearty etc. A paraphrase of a 
passage in the Old Testament (Psalms iv, 5). 

XXI. 3. religious. A noun, used in the sense of a per- 
son who has made vows in accordance with the rules of an 
order or congregation approved by the Church. 

6. the Prophet. King David, to whom the authorship of 
the Book of Psalms in the Old Testament is generally attri- 
buted. David is styled the Prophet because the Psalms con- 
tain prophecies concerning the Messiah. 

XXII. 5. have lost our innocence. That is, baptismal in- 
nocence. According to the teaching of the Church, the sac- 
rament of baptism removes from the soul the stains of all sin, 
both original and actual. When sins are committed after the 
reception of the sacrament, the baptismal innocence is lost. 

XXIII. 5. the help of others after thy death. The author 
of "The Imitation" was, of course, a believer in the efficacy 
of prayers for the dead. The meaning of the passage is, that 
it is wiser and better for the follower of Christ to secure merit 



NOTES 343 

for himself by his own prayers and good works while he is 
alive, rather than to depend exclusively on the suffrages of his 
fellow-Christians who may pray for him after his death. 

XXV. 1. why thou hast left the world. St. Bernard, the 
Abbot of Clairvaux, was in the habit of reminding himself of 
his obligations as a monk by asking himself this question, 
''Bernard, why hast thou entered religion ?" 

2. his anxious wavering ceased. It is generally supposed 
that here a Kempis relates one of his own experiences. 

7. the Carthusians and the Cistercians. Two religious 
orders noted for the severity of their rules. The Carthusians 
were founded by St. Bruno in 1084 under the patronage of 
St. Hugh, Bishop of Grenoble. Their first foundation was 
made in a place called the Chartreuse in the Alps of Dauphine. 
The Cistercians, commonly known as the Trappists from the 
monastery of La Trappe, were founded by St. Robert at 
Citeaux in France at the end of the eleventh century. See 
the Catholic Encyclopedia under the articles Bruno, Carthu- 
sians, and Cistercians. 

The Second Book. — I. 4. stigmas. The marks of the 
nails in the hands and feet of Christ and the spear wound in 
His side. 

III. 1. A passionate man . . . easily believeth the worst. 
What facts in history can you recall to verify this statement ? 
How does Shakespeare show its truth in ''Othello" ? 

IX. 2. The holy martyr Lawrence. A deacon in the 
Roman Church in the third century. When the Pope, St. 
Sixtus, was being conducted to execution, Lawrence called 



34 i NOTES 

after him, "Whither goest thou without thy deacon?" The 
Pope replied that Lawrence was destined soon to follow — a 
prophecy verified three days later. 

5. / shall never be moved. This and the following quota- 
tions are from the Psalms. 

The Third Book. — This book appears as the Fourth B 
in most editions of "The Imitation." The order of books 
observed in this edition follows the order given in the a Kern - 
pis autograph manuscript of 1441. The Third Book is the 
keystone of the treatise, dealing as it does with the Holy 
Eucharist, which might be called the apex of the spiritual 
life — the point whither everything is directed and whence 
everything flows. The Third Book is in the form of a colloquy 
between Christ and the Devout Soul. 

I. 3. Noe. The familiar story of the ark and the deluge 
may be found in Genesis vi. 

4. Moses. See Exodus xxv. 

Solomon. The history of the building and dedication of 
the temple in Jerusalem is given in the fifth, sixth, seventh, 
and eighth chapters of the Third Book of Kings. 

7. king David danced. In our day the idea of the dance 
forming part of a religious ceremonial may appear incon- 
gruous, but the fact remains that among the ancient peoples, 
notably the Greeks, the dance was a recognized religious rite. 
The Greek drama was evolved from the religious dance inci- 
dental to the celebration of the feast of the wine god, Dionysus. 
The account of David's dancing before the ark may be found 
in the sixth chapter of the Second Book of Kings. 



NOTES 345 

8. to visit the relics of the saints. Thomas a Kempis wrote at 
a time when pilgrimages to the shrines of saints were frequent. 

III. That it is Profitable to Communicate often. This chapter 
is in accord with the traditional teaching of the Catholic 
Church. The early Christians met daily for "the breaking 
of bread"; the Council of Trent, held in the sixteenth cen- 
tury, voiced the wish that the faithful approach the Holy 
Table every time they assist at Mass, and Pope Pius X has 
taken special measures to encourage the practice of frequent 
communion. 

1. Zaccheus. See the Gospel according to St. Luke, xix, 
1-10. 

IV. 4. cherubim and seraphim. Hebrew words borrowed 
from the Arabic; singular, cherub and seraph. The highest 
of the nine choirs of angels. 

V. This chapter, applicable chiefly to priests, was prob- 
ably written about the year 1413, when the author was raised 
to the priesthood. 

VII. 2. saying thy office. The office, or holy hours, is a 
collection of prayers, varying in certain details for each season 
of the ecclesiastical year, which priests are obliged to read 
every day. The office is taken chiefly from the Bible. It 
also contains brief lives of the saints. 

XII. 1. a large upper room. The Last Supper was eaten 
by Christ and His apostles in a large upper room. See the 
Gospel according to St. Luke xxii, 11-12; and the Gospel 
according to St. Mark xiv, 14-15. 

3. the grace of devotion. A spontaneous feeling of love 
toward Jesus in the Blessed Sacrament, and of zeal for His 
honor and glory. 



346 NOTES 

XVII. 2. according to thy word. The Gospel narrative of 
the Annunciation is given in the first chapter of St. Luke. 

3. the voice of the bridegroom. See St. John iii, 29. 

The Fourth Book. — II. 1. let not the Lord speak to us lest 
we die. The author here dwells upon a fundamental distinc- 
tion between the old law, given through Moses to the Jews, 
and the new law, expounded by Christ and His Church. 
The former was a law of fear; the latter is the law of love. 

the prophet Samuel. The last of the judges who ruled over 
Israel before the adoption of royalty. See the First Book of 
Kings iii, 9. 

III. Most of the chapters of the Fourth Book are in the 
form of a dialogue between Christ and the Devout Soul. 

2. Be ashamed, Sidon, saith the sea. See the twenty- 
third chapter of Isaias. The prophet tells us that Sidon, a 
prosperous and wicked city, is reproached by the sea. The 
application which a Kempis makes of the idea is obvious. 

4. in the day of visitation. In times of trial and anguish. 
Experience of life constantly reveals to us the inner meaning 
of the great books of the world. Literature interprets life, 
and, conversely, life interprets literature. 

XL 2. beget scandal in others. Give others the impres- 
sion that you are doing wrong. 

XII. 2. worldlings. Persons who devote themselves to 
the cares and enjoyments of the world without heeding the 
spiritual life and the things that pertain to eternal salvation. 

XX. 3. the old man. Ascetic writers so style the desires 
and tendencies of human nature not enlightened and strength- 
ened by spiritual insight, Similarly, ''the new man" is hu- 



NOTES 347 

man nature purified and confirmed by divine grace. St. 
Paul admonishes the Ephesians "to put off, according to 
former conversation, the old man, who is corrupted according 
to the desire of error. And be renewed in the spirit of your 
mind; and put on the new man, who according to God is 
created in justice and holiness of truth." 

XXXI. 1. Who will give me, etc. See the Psalms liv, 7. 
the eye that is single. The man who regards things in the 

light of faith. ' ' If thy eye be single, thy whole body shall be 
lightsome" (St. Matthew vi, 22). 

4. the great deluge. Genesis vi, vii, viii. 

XXXII. 2. a father over thee. The superior of the religious 
community, whom the monk is to regard as holding the place 
of God. 

XXXIII. 2. that they might see Lazarus. Martha and 
Mary were the sisters of Lazarus whom Christ raised from the 
dead. Many of the Jews came to these women's house in 
Bethania, ostensibly through fervor of spirit to hearken to 
Jesus, but in reality through vulgar curiosity to behold the 
man whom Jesus had restored to life. See the Gospel accord- 
ing to St. John xii, 9. 

XXXVIII. 2. the tabernacle. The portable tent in which 
the ark of the covenant was kept prior to the building of the 
temple by Solomon. See Exodus xxxiii. 

2. deceived by the Gabaonites. Josue was persuaded into 
forming an alliance with the Gabaonites who, by a clever 
ruse, led him to believe that their country lay far beyond the 
land of Chanaan — the country the Israelites had been com- 
manded by God to conquer. Josue and the elders of the people 



348 NOTES 

were deceived because, in the words of Holy Scripture, they 
"consulted not the mouth of the Lord." See the Book of 
Josue ix. 

XLIII. 4. The voice of books . . . teacheth not all alike. 
Many men may read the same book, but each will receive 
from it a varying degree of benefit and enlightenment, in . 
accordance with his natural ability, mental bias, and experi- 
ence of men and things. Hence the saying, "One man's food 
is another man's poison." St. Paul recognized this fact in 
its application to the spoken, as distinguished from the 
written word, in his dealings with some of his converts to 
whom he spoke "as unto little ones in Christ." "I gave you 
milk to drink," he tells them (1 Corinthians hi, 2), "not meat; 
for you were not able as yet." 

XLV. 3. My mind is firmly settled and grounded in Christ. 
The illusion is to St. Agatha, a native of Sicily, who suffered 
martyrdom at Catana under the Emperor Decius (a.d. 25). 
In reply to an infamous person who sought to lead her into 
sin, she said: "My mind is firmly settled and grounded in 
Christ. Your words are winds, your promises are rains, your 
terrors are floods. With what violence soever they may beat 
against my house, it can never fall, for it is founded upon a 
solid rock." 

L. 8. Saint Francis, of Assisi (1182-1226), the founder of 
the order of Friars Minor, commonly known to-day as Fran- 
ciscans. St. Francis was distinguished for his humility and 
charity and for his consistent practice of evangelical poverty. 

LI. 1. thou canst not employ thyself unceasingly in spiritual 
exercises and divine contemplation. It was the recognition of 



NOTES 3-19 

this truth that made St. Benedict, St. Francis, and the other 
founders of religious orders insist upon manual labor as an 
essential point of rule for their disciples. The Canons Regular 
of St. Augustine, among whom the author of ''The Imitation" 
was enrolled, devoted a portion of their time "to humble and 
exterior works." 

LII. 4. the pleasant ointment. An allusion to the precious 
spikenard with which St. Mary Magdalen anointed the feet 
of Christ. See the Gospel according to St. John xii. 3. 

LVI. 2. sell all. The advice given by Christ, "If thou 
wilt be perfect, go sell what thou hast, and give to the poor, 
and thou shalt have treasure in heaven; and come follow 
me" (St. Matthew xix, 21). The vow of poverty made by 
religious is based on this maxim of the Gospel. 

LVIII. 3. they chose not me. It was through the grace of 
God that the saints attained their growth in holiness. God 
gave them the gift of grace, with which they corresponded. 
"You have not chosen me," said Christ to His apostles, "but 
I have chosen you." 

8. it is written. In the Apocalypse, or Book of Revela- 
tions, iv. 



BIBLIOGRAPHY 

1. Texts of " The Imitation of Christ" 

The most scholarly and serviceable Latin text of "The 
Imitation" is that edited by Michael Joseph Pohl and pub- 
lished by Herder of Freisburg and St. Louis in 1904. It is 
the second volume in the "Opera Omnia" of a Kempis. 

Henry Somm alius, S.J., edited a notable edition of "The 
Imitation," published at Antwerp in 1600. The same editor- 
brought out the works of a Kempis in three volumes in 1615. 

The earliest English version was made by Wyliyam 
Atkynson and printed by Wykyns de Worde in 1502. A 
translation of notable interest is that by Edward Hake which 
appeared in 1567. Of the numerous English versions appear- 
ing in recent years, many are defective owing to the unpar- 
donable omission of the Third Book and the merciless mutila- 
tion of the text. Among the best English editions are those 
of Sir Francis Cruise, Canon Benham, Bishop Challoner, and 
the Oxford edition of 1841. 

A Hebrew edition of "The Imitation of Christ" was pub- 
lished at Frankfort in 1837. In the same year at Sulzbach 
appeared a polyglot version comprising translations into 
Italian, Spanish, French, German, English, and Greek, to- 
gether with the original Latin text. 

351 



352 BIBLIOGRAPHY 



2. For Study and Reference 

Brother Azarias: "Phases of Thought and Criticism." 

Sir Francis Cruise, M.D.: "Who was the Author of 
'The Imitation'?" 

Dom Vincent Scully: "Life of the Venerable Thomas a 
Kempis." 

Samuel Kettelwell: "The Authorship of the 'De Imi- 
tatione Christi.'" 

The Catholic Encyclopedia. 

The Schaff-Herzog Encyclopaedia of Religious Knowledge. 

J. Willis Clark: "Customs of Augustinian Canons." 

William Maccall: Article in The Contemporary Review, 
^ September, 1866. 

3. For Special Study and Research Work 

G. Semeria: "Chi ha scritto 1' Imitazione di Cristo?" in 
Studi Religiosi, January-February, 1907. 

Sir Francis Cruise: "De Quincey and the Popularity of 
Thomas a Kempis," The Tablet, London, September 4, 1909. 

Sir Francis Cruise: "Thomas a Kempis: Notes of a 
Visit to the Scenes in which His Life was spent, with Some 
Account of the Examination of His Relics." (London, 1887.) 

Samuel Kettelwell: "Meditations on the Life of Christ 
by Thomas a Kempis." (Oxford and London, 1892.) 

Luigi Santini: "I Diritti de Thomaso da Kempis difesi 
contra le vecchie pretesi de Gersenisti Moderni." (Rome, 
1880.) 



BIBLIOGRAPHY 353 

Wolfsgruber: "Gerson, sein Leben und sein Werk De 
Imitations Christi." (1880.) 

Bartolomeo Veratti: * ' Disquizioni filologiche e critiche 
intorno a l'autore del libro de Imitatione Christi." (Modena, 
1857.) 

X. Funk: "Gerson und Gersen, Die Verfasser der 'Nach- 
folge Christi.'" In Kirchengeschichtliche Abhandlungen und 
Untersuchungen, vol. 2. (1899.) 

E. Vacandard: "L'auteur de l'lmitation." In the 
Revue du Clerge Francais. (December 15, 1908.) 

Spitzen: "Thomas a Kempis als Schrijuer der Navolging 
von Christus." (1880.) 

Victor Becker, S.J. : "L'auteur de l'lmitation et les docu- 
ments neerlandais." (La Haye, 1882.) 

Monsignor Malou: "Recherches historiques et critiques 
sur le veritable auteur du livre de l'lmitation de Jesus-Christ." 
(1858.) 

Arthur Loth: "L'auteur de l'lmitation." Three articles 
in the Revue des questions historiques. (1873.) 

T. Smit: "Het monument ter eere van Thomas a Kem- 
pis." (Zwolle, 1897.) 



2a 



APHORISMS AND REFLECTIONS 

From the works of T. H. Huxley 
Selected by Henrietta A. Huxley 

Cloth, 167710, vii + 200 pages, portrait, i7idexes, $1.00 

This small and beautifully printed edition is a welcome accession 
to the Golden Treasury Se7'ies. It includes a new preface by Mrs. 
Huxley, who says of her compilation: "Some of the passages were 
picked out for their philosophy, some for their moral guidance, 
some for their scientific exposition of natural facts, or for their 
insight into social questions ; others for their charms of imagination 
or genial humor, and many — not the least — for their beauty of 
lucid English writing." 



MAN AND HIS ANCESTOR 

A Study in Evolution by 
Charles Morris 

Cloth, i6mo, illustrated, vii -J- 238 pages, 50 cents 

A popular presentation of the subject of man's origin. The 
various significant facts that have been discovered since Darwin's 
time are given, as well as certain lines of evidence never before 
presented in this connection. 



PUBLISHED BY 

THE MACMILLAN COMPANY 

64-66 Fifth Avenue, New York 



THE STANDARD SCHOOL LIBRARY 

Cloth 12mo Each, $.50 net 

Barnes, James — Yankee Ships and Yankee Sailors. 

Black, Hugh — The Practice of Self-culture. 

Bonsai, Stephen — The Golden Horseshoe. 

Craddock, Charles Egbert — The Story of Old Fort Loudon. 

Crockett, S. R. — Red Cap Tales. 

Eggleston, George Cary — Southern Soldier Stories. 

Elson, Henry William — Side-lights on American History. 

Gaye, Selina — The Great World's Farm. 

Holden, Edward S. — Real Things in Nature. 

Hutchinson, H. N. — The Story of the Hills. 

Illinois Girl — A Prairie Winter. 

Ingersoll, Ernest — Wild Neighbors. 

Inman, Henry — The Ranch on the Oxhide. 

Johnson, Clifton — Cervantes' Don Quixote. 

Keary, A. and E. — Heroes of Asgard. 

King, Grace — De Soto and His Men in the Land of Florida. 

Kingsley, Charles — Madam How and Lady Why. 

Water Babies. 
Lange, D. — Our Native Birds. 

Lovell, Isabel — Stories in Stone from the Roman Forum. 
Major, Charles — The Bears of Blue River. 
Marshall, Emma — W T inifrede's Journal. 
Means, Celina E. — Palmetto Stories. 
Morris, C. — Man and his Ancestor. 

McFarland, J. Horace — Getting Acquainted with the Trees. 
Newbolt, H. — Stories from Froissart. 

Palmer. Bertha — Stories from the Classic Literature of Many Nations. 
Sexton, Ella M. — Stories of California. 
Sparks, E. E. — The Men Who Made the Nation. 
Thacher, Lucy W. — The Listening Child. 
Wallace, Henry — Uncle Henry's Letters to the Farm Boy. 
Weed, C. M. — Life Histories of American Insects. 
Wright, Mabel Osgood — Dogtown. 

Four-footed Americans. 
Yonge, Charlotte M. — Little Lucy's Wonderful Globe. 

Unknown to History. 



A Complete Catalogue of this Series sent on Request 



The Macmillan Company, Publishers, New York 



THE NEW MINIATURE SERIES 

Decorated Cloth 1 6 mo Bach, $1.00 

By Dr. Lyman Abbott 

The Great Companion. 
The Other Room. 

By James Lane Allen 

A Kentucky Cardinal. 
Aftermath. 

By Lord Avebury 

Peace and Happiness. 
By Julia C. R. Dorr 

A Cathedral Pilgrimage. 

The Flower ol England's Face. 

By Frederic Harrison 

The Choice of Books. 

By Carl Hilty 

Happiness. 

By Hamilton W. Mabie 

Parables of Life. 

By Richard G. Moulton 

Biblical Idylls. 

Biblical Masterpieces. 

The Psalms and Lamentations. 

By Mrs. Oliphant 

The Makers of Florence ^Vol. I). 
The Makers of Florence (Vol. II). 

By Francis G. Peabody 

The Religion of an Educated Man. 
By Bailey Saunders (Editor) 

Maxims and Reflections of Goethe. 
By Goldwin Smith 

A Trip to England. 

Oxford and her Colleges. 

By Mrs. Humphry Ward (Translator) 
Amiel's Journal. 

By Mabel Osgood Wright 

The Friendship of Nature. 



The Macmillan Company, Publishers, New York 



Allu 



|9|U 

A PARTIAL LIST OF THE 

GOLDEN TREASURY SERIES 

Edited by F. T. PALGRAVE 

Cloth J 6 mo Each, $1.00 net 



Addison, Joseph. Essays. 

Arnold, Matthew. Poems. 

Autocrat of the Breakfast Tabic 

Bacon, Sir Francis. Essays. 

Ballad Book. 

Book of Golden Deeds. 

Book of Worthies. 

Byron, Lord. Poems. 

Campbell, Thomas. Poems. 

Children's Garland. 

Children's Treasury of Lyrical 

Poems. 
Epictetus, Golden Sayings of. 
Golden Treasury Psalter. 
House of Atreus. By /Eschylus. 
Jest Book. By Mark Lemon. 
Keats, John. Poems. 
Landor, W. S. Poems. 
London Lyrics. 
Lyric Love. 
Marcus Aurelius Antoninus, 

Thoughts of. 
Miscellanies. By E. Fitzgerald. 



Moore, Thomas. Poems. 
Pilgrim's Progress. By John Bun- 

yan. 
Religio Medici. By Sir T. Browne. 
Robinson Crusoe. By I). Defoe. 
Rossetti, C. Poems. 
Rubaiyat of Omar Khayyam. 
Shakespeare, VV. Songs and Son- 
nets. 
Shelley, P. B. Poems. 
Southey, R. Poems. 
Tales from Shakespeare. By C. 

Lamb. 
Tennyson, Lord Alfred. 

Idylls of the King. 

In Memoriam. 

Lyrical Poems. 

The Princess. 
Theologica Germaniea. 
Tom Brown's School Days. 

T. Hughes. 
Trial and Death of Socrates. 
Wordsworth. Poems. 



The Golden Treasury of the Best Song£ and Lyrical Poems in the 
English Language. Two volumes in one, $1.50. 



A Complete Catalogue of this Series sent on Request 



The Macmillan Company, Publishers, New York 



One copy del. to Cat. Div. 



n km 



